
Class _: 



Book_XiA. 



I %i 



7 






LIGHT FROM THE SPIRIT WORLD. 
THE 

PILGRIMAGE 

OF 

THOMAS PAINE, 

AND OTHERS, 

TO THE SEVENTH CIRCLE 



THE SPIRIT WORLD. 



REV. C. HAMMOND, Medium. 



FOURTH 




THOUSAND, 



#^*% 



ROCHESTER: \\ 

D. M. DEWEY, ARCADE HAEJ,. 



NEW-YORK, FOWLER & WELLS, AND J. S. REDFIELD. 

BOSTON, BELA iTARSH, AND B. B. MUSSET <fc CO. 

18 5 2. 






Entered according to Act of Congress, by 

CHARLES HAMMOND, 

In the Clerk's Office of the District Court of the United States, for 
the Northern District of New-York, March 5th, 1852. 



PRINTED BY LEE, MANN & CO., AMERICAN BUILDING. 



STEREOTYPED BY J. W. BROWN. 

Rochester, N. T. 



CONTENTS. 



CHAPTER I. 

Conversation with his physician, and his indifference about death— The 
minister sent for— Prayer— Meditation on life— Age of Reason— A swoon 
—Sees a spirit— The effort of the spirit to identify herself— His death — 
Funeral services— Doubting minister— Conversation with his spirit com- 
panion—Benediction, and opinions of the people— The end of wonders 
— Joy in his new sphere— The greeting— The woman and the doctor?— 
His mother — Her welcome— His grave— The thoughts of the grave digger 
— Anxiety to reveal the truth— Promise to him of a coming time when it 
could be done with safety to mediums— Origin of sight— Thoughts of 
minds at his grave— Disclaims intentional wrong— Objections to religion 
— Visit to the minister— Conversation between the minister and servant — 
Prayer— Servant complains— Cheering conversation of Paine and his com- 
panion—Proposes to relate his experience.) and signs his name.— [From 
page 13 to page 27.] 



CHAPTER II. 

Pleased with his new life — Recognition of rudimental associates — Rea- 
son why Paine's writings were unpopular — His opposition to revelation 
considered — Penn makes an effort to show Paine his error, but was de- 
feated — Error acknowledged — Strife about opinions condemned — 
Nature is never contradictory, but just — All wrong induced by igno- 
rance — Remedy for wrongs — Wisdom peaceful — The will of resistance — 
The principles of nature enforced — Education in wrong the cause of 
wrong— Non-resistance advocated — Penn takes hitn to a temple — Enters 
an arch-door — Initiation into wisdom — Assumes an obligation — Anew 
song is sung — Receives a lesson — Description of the temple — Name 
recorded — A book opened — Banner unfurled — Words on the banner — 
Explanation of justice, wisdom, progression, order and harmony — Duties 
enjoined — Charge of the master — Emblems explained — Master and 



IV CONTENTS. 

servant — Freedom of servants — Obedience to nature demanded — Im- 
plements of masonry — Proof of masonry— The High Priest instructs — 
The hook opened and read — Interpretations forbidden — Repentant 
mind — Conducted to the inner court — The white stone — Name chan- 
ged — Receives a new baptism — An anthem and ode were sung — The 
temple by whom made, and its pillars — Hears a wail of sorrow, and pre- 
pares for a mission.— [From page 27 to page 52.] 



CHAPTER III. 

The Cottage — Landlord impressed — Efforts of spirits — Maniac threatens 
his family — Landlord advises to send for the minister — Wife wants a 
doctor — Iron moved by a spirit — Nobleman and Mary confounded by 
the sounds — Attributes the sounds to satan and witches — Becomes agita- 
ted — Boasts of English courage — Gives Mary a half crown — Sends for 
a physician — Maniac grows more ill — Tea and sugar bought — The doc- 
tor comes and presciibes — Aid promised — Curate required to pray at his 
home — The maniac dies — Grief of Mary — Parental counsel at the time 
of her marriage repeated — Her husband buried — The family taken to the 
Alms-house — Affecting conversation between the mother and her son— 
The overseer questions Mary — Oppression of the poor — Voluntary and 
involuntary servitude explained. — [From page 52 to page 64.] 



CHAPTER IV. 

The Castle described — The centurion alarmed — Faith proved by works- 
Interpretations of the Bible disallowed — Penn called an infidel — Dialogue 
between the centurion and Penn — Teacher called — Dialogue continued 
— Theological opinions the cause of strife and wrong — Paine and Penn 
retire — Conversation between them — Witnesses beheaded — Dialogue be- 
tween the Teacher and his Master — A wheel within a wheel — Gold and 
silver the motive power — Attraction of affinities — Fear and hope make 
slaves — The king's palace — Conversation between Thomas and William 
— Grand Master instructs Thomas — A new song — Consistency wrong 
when minds are wrong — Experience the proper test of principles — Some 
minds serve two masters — Works justify — Repentance is salvation — De- 
parture for the Temple.— [From page 64 to page 102.] 



CONTENTS. V 

CHAPTER V. 

Unity of work — Each receives a penny — Visits another temple — The 
Master's charge to Thomas — Advice of the chief — Counsel of the com- 
mander — Explanation of the helmet, spear, sword with two edges, ar- 
rows and bow. sling and pebbles — ■ Trumpet — Directions to revisit the 
castle.— From page 102 to page 110.] 



CHAPTER VI. 

The deacon's prayer — Thomas and Mary converse — Dialogue between 
the deacon and Thomas on rewards, a day of judgment, and the atone- 
ment—The deacon converted — Sung the new song — Departure for 
the temple — The deacon initiated into the mysteries of wisdom, and the 
secret explained — Thomas and the deacon revisit the castle. — [From 
page 110 to page 126.] 



CHAPTER VII. 

The wonder in the castle — Dialogue between the chief, the deacon, and 
Thomas — The senior consulted — The circle of the temple summoned 
by the trumpet — Conversation between the Commander of the temple 
and the senior of the castle on war — On rights — The conversion of 24 
elders, and 144.000 — The Commander conducts them to the temple, 
where they were initiated into that degree of wisdom. — [From page 126 
to page 144.] 



CHAPTER VIII. 

Mission of Thomas and the elders — The king and guard — The elder ad 
dresses the king — Conversation with him — He reitu ss wis lorn — A dia- 
logue with a mind on fear— Calls a greet multitude to heur the elder — 
Address of the elder — Conversation with the circle — Imputed right- 
eousness — A thousand times ten thousand converted, and received into 
the temple.— [From page 144 to page 165.] 



CHAPTER IX. 

Thomas finds t^o minds wrangling — Enters into conversation with them 
— Refuses to give his name — Opposes teaching what the teacher does 
not know — Opposes controversy — Rejects innate depravity — Discards 



VI CONTENTS. 

wrong views — Recommends facts for opinions — Explanation of sun and 
moon, which stood still by the command of Joshua — Nature instructs 
mind — Wrangling unwise — Wisdom will overcome wrong — Freedom 
induces righteousness — Masters responsible for the doings of servants 
—Another mind is converted — The work of the temple harmonious — 
Duty to avoid discord — The assent is gained — The convert sees a light 
— William gives him advice, and conducts him to the temple, when he 
reoeives a new name, and a white stone. — [From page 165 to page 186.] 



CHAPTER X. 

Receives a visit from a superior mind — Proposition to advance accepted 
— The seraphim sings — A pearl given — Enters a world of light and 
song — Description of the works which he saw — The instruction of the 
Worthy — The song of the free — Address of another mind on the key 
of wisdom — The seven seals — Address of a third mind — Conducts to 
the sixth circle — A lecture on social progress — Hope a reality — A lec- 
ture on prophecy — Rules of prophecy the same as mathematical — Pre- 
diction of communicating with the inhabitants of earth — Predictions, 
opinions only of those below the sixth circle— A lecture on purity and 
prophecy — Nature the standard by which to determine right and wrong 
—Advancement to the seventh circle, or court of Beauty— Sees a white 
throne and inscriptions— A little child leading a lion — A serpent fastened 
to a rock — Twenty four pillars of wisdom— Minstrels chant a welcome — 
Emblems explained - Prediction of events now taking place — Contem- 
plated m ission to the rudimental sphere, and how it would be received — 
The serpent to be destroyed — Evils to be overcome by wisdom. — From 
page 186 to page 235.] 



CHAPTER XI. 

Franklin, Swedenborg. Paine, and his companions visit a place near the 
castle — Old things become new — Process of change — Identity pre- 
served — Self is a part of the body — All sympathize together in good 
and ill — Governments defective — Opposition to capital punishment — 
Origin of evil — How overcome — Success of the mission — Me .ins must 
be adapted to conditions — Contradictory communications develop the 
condition of minds in the second sphere — Conflicting revealments har- 
monious with different degrees of wisdom — Writing mediums — Societies 
and forms of worship — Adaptation is harmony —Harmony should not 
be disturbed — The mission of spirits will be to regulate, minds — Minds 
will ohange forms — Retire to a mansion —Onward is a passport — Dull- 
ness reproved —Dedication of the Pilgrimage.— [From p. 235 to p. 259.] 



PREFACE. 



Agreeably to announcement in the "Light from the Spirit 
World/' I am able to present this volume to the public, under 
circumstances which will be gratifying to all those who are the 
friends of Progress and Reform. No pains have been spared to 
present the precise words chosen by the author, and preserve the 
style and sense of the original manuscript. In regard to the 
merits of the production, it must speak for itself ; for, whatever 
of merit or demerit it may possess, I am worthy of neither praise 
nor censure. Astounding as may be the assertion, that I had no 
will to write it, or exercised any other control, than to let my 
hand be moved by an invisible influence, and write as it would, 
without any volition on my part, yet it is, nevertheless, true. 
And, I am quite confident, that out of the two thousand writing 
mediums, now in the United States, no one in a passive condi- 
tion will be able to contradict the assertion. Indeed, I have found 
by actual experiment, that, in a great many instances, the spirit 
who controls my hand, has succeeded in writing sentences con- 
trary to my will, and while I was endeavoring with all my voli- 
tion, to write something else. 

But, so far as the orthography and punctuation of the Pilgrimage 
are concerned, I have exercised supervision. And yet, much aid 
has been afforded me by spirits in this matter. They arranged 
all the paragraphs and sentences, The initials, which represent 



Vlll PREFACE. 

different minds, were added by myself, to aid the general reader ; 
and also the division of the work into chapters, with the prefa- 
tory contents of the same. Never having written a book in my 
life, excepting with the control of spirits, who have now given 
two volumes to the public, in about eight months, it may occur to 
the reader, that other divisions would have been preferable ; but 
I have made the divisions as they seemed to me most natural. 

This work has been written with uncommon despatch. Con- 
sequent upon the issue of the " Light," in November, 1851, I was 
seemingly wearied with letters on business and inquiries, in 
regard to matters connected with spirit developments ; so that, in 
the brief period of fo#r months, I have received about two hun- 
dred, which demanded reading and reply. This necessarily ab- 
sorbed much of my time ; especially, as very many solicited 
information from spirits. 

Near the close of December, .1851, I began to sit for this work. 
I found my engagements such that I could only devote a part 
of each day, and this part was frequently interrupted by stran- 
gers who desired information on the subject. But the interruption 
did not seem to disconcert the writer. Though often breaking 
off in the middle of a sentence, the spirit knew exactly where to 
commence, even without any reading of what had been written. 
Notwithstanding these embarrassments, I found on "the first of 
February, 1852, that my manuscript was nearly equal to the de- 
shed contents for a book ; at which time, I entered into an ar- 
rangement with the publisher, Mr. Dewey, by which I am able to 
give this work a more extended circulation, and at less cost, than 
I otherwise could have done, which I trust will be abundantly 
obvious in its mechanical execution and neatness. 

Concerning my condition while writing this book, I will say, 
that when writing, the whole subject matter was entirely in the 
dark to me. I would take my pen, and place myself in the 



PREFACE. IX 

attitude of writing, when all thought and care would be wholly 
abstracted from my mind. As my thoughts vanished, my hand 
would generally begin to move, and a word would be written. 
Then I would know what that word was. "When the first word 
was written, my hand would be uplifted so as to leave a space be- 
tween the words, and proceed as before. In this way the book was 
written. But when the spirit chose, I found my mind often, very 
often, though not always, impressed with the word which was 
being written. And some mediums inform me that whole sen- 
tences are impressed upon their minds at once ; but with me it 
is a rare thing that I have more than one word at a time, and that 
comes, as it were, while they are writing it. 

Should the reader receive the instruction and pleasure from a pe- 
rusal of these pages, which I have while they were being written, 
the reward will be very great. I shall condemn no one if they do 
not read it, because, in my opinion, they will suffer sufficient loss 
without it. There are none who need the consolation and reform 
which spirits require, more than those who refuse to be instructed 
by them ; but there are many who will, as they have done, aim 
their darts at both. They belong to a circle who deserve pity 
more than censure. 

With the history and death of Thomas Paine, I know nothing, 
save what has been written by an invisible influence with my 
hand. Having been connected with the ministry for over twenty 
two years, I was not inclined to read his productions ; and since 
I have become a writing Medium, I have found no leisure to read 
any book. In fact, my taste for reading the productions of human 
wisdom is all absorbed in the divine. The spirit proposes to write 
another volume, and when it is written, it will be published. 

The Diagram will serve to explain the circles of wisdom, as en- 
joyed by minds in heaven. There are minds in the body who 
occupy the first, second, third, and fourth circle, according to this 



X PREFACE. 

diagram. But I would inform the reader, that whatever may be 
the circle to which minds belong, in the rudimental or second 
sphere, it does not separate one from another by an impassable 
partition, so that one can not hold intercourse with another, 
though occupying different circles. As different circles in the 
body may converse together, so different circles in the spirit world 
may do the same. The circles do not represent arbitraiy lines of 
division between spirits, but simply degrees of wisdom. That the 
higher circles mingle with the lower, for the pnrpose of making 
them wiser, is apparent from the whole body of this work. I 
consider, therefore, that circles express the degrees of wisdom 
and bliss which each spirit is qualified, as it is developed, to en- 
joy, and not as forming a line of separation among the inhabit- 
ants of heaven. The wisdom of heaven differs essentially from 
the wisdom of earth, in regard to the real merits of the mind, and 
its qualifications for enjoyment 

The style of some parts of this volume is unusual. A circle is 
sometimes addressed in the singular number, where it would 
seem to require the plural ; but this departure from grammatical 
accuracy, may be justified on the ground, that the circle were all 
of one mind, or sentiment. 0. HAMMOND. 

Rochester, March, 1852. 



DIAGRAM, 

REPRESENTING THE DIFFERENT CIRCLES AND SPHERES 

IN THE SPIRIT WORLD. 




1. Wisdom, 

2. Wisdom, 

3. Wisdom, 

4. Wisdom, 

5. Wisdom, 

6. Wisdom, 

7. Wisdom, 



[explanation.] 

wholly selfish, or seeking selfish good. 

controlled by popular opinion. 

independent of popularity, but not perfect. 

which seeks others' good and not evil. 

in purity, or a circle of Purity. 

in perfection to prophecy. 

to instruct all others of less wisdom. 



CHAPTER I. 



SICKNESS, DEATH, AND BURIAL OF THOMAS PAINE. 



Conversation with his physician, and his indifference about death— The 
minister sent for— Prayer— Meditation on life— Age of Reason— A swoon 
— Sees a spirit — The effort of the spirit to identify herself— His death — 
Funeral services— Doubting minister — Conversation with his spirit com- 
panion — Benediction, and opinions of the people — The end of wonders 
— Joy in his new sphere — The greeting — The woman and the doctor — 
His mother — Her welcome- His grave— The thoughts of the grave digger 
— Anxiety to reveal the truth— Promise to him of a coming time when it 
could be done with safety to mediums— Origin of sight— Thoughts of 
minds at his grave — Disclaims intentional wrong— Objections to religion 
— Visit to the minister— Conversation between the minister and servant — 
Prayer— Servant complains— Cheering conversation of Paine and his com- 
panion — Proposes to relate his experience, and signs his name. 

In the progress of mind to the unseen world, there is 
no wonder within the range of human perception, anala- 
gous to the transition of the spirit in what is called death. 
I will relate the incidents of my experience. For some 
weeks previous to my exit, my attending physician gave 
me up as incurable. Still, he continued his visits, and 
experimented in every possible way his ingenuity and wis- 
dom could devise, to control what he foresaw would ter- 
minate in my dissolution. At length, approaching my 
bedside, he said in a tremulous tone, " I fear you will not 
live to see the light of morning." " I replied, in a whis- 
per, " I see no one, then, to do what will be required at my 
demise." 

" What do you require ? " said the doctor. 

" Only that my body be decently interred," I responded. 



14 THE PILGRIMAGE OF THOMAS PAINE 

I saw he felt moved by my indifference, and I requested 
him to invite the parish minister to make a prayer. He 
did so. I was still unmoved by his pathetic appeals to 
Heaven to bless my soul with the outpourings of his grace 
upon me. I felt no solicitude about my fate. All seemed 
dark and hopeless, with no ray of light to gladden the 
soul of a dying unbeliever in revelation. I was willing to 
see, but no light came to my relief. In this state of awful 
gloom, when midnight blackness offered no consolation, 
when the idolatry of monkish mockery gave no satis- 
faction, and when no ostentatious show of worldly gain or 
honor wearied my mind with their cares, I said, " what is 
life ? " I answered, " 'tis but a dream." " Then what 
have I done which is not a dream ?" I wondered. " There 
is my Age of Reason, and is that a dream ? " I saw no 
dream in that work. It was a reality. It was my work. 
I saw it was not a dream. There was what the minister 
had not disturbed. He did not overthrow what it con- 
tained. He prayed against my infidelity, but he did not 
•lessen my convictions in any position I had taken. No : 
weak and worn out with disease as I was, he made no 
issue with my attack upon his faith. He went away, and 
I saw him no more, till no more of flesh and blood im- 
prisoned my spirit. I was well satisfied he was afraid of 
me. I was never more satisfied of the truth of my book. 
Still, it was not what I wanted. It did not aid me in my 
lone chamber of weakness and destitution. It gave me no 
solace, save the reflection that I had served the cause of 
human freedom, and had triumphed over the dogmatical 
assumptions of a miserable theology. I was not wholly 
satisfied that I was altogether right, but I was very cer- 
tain that religionists were wrong. I saw the corruption 



AND OTHERS IN THE SPIRIT WORLD. 15 

and hypocrisy of those who professed to be Christians, 
and I was persuaded that what they taught upheld them 
in then* hypocrisy. In this frame of mind, I neither felt 
wounded by their assaults upon my work, nor was I 
afraid of what would be my condition after death. 

Near the close of my earthly life, I fell into a swoon, 
and I saw what was more evidence to me of a future life, 
than all I had ever heard or read. I saw my wisdom 
isolated, and torn in fragments. There came near me one 
whom I loved in my youth; one who was dear to me 
when I was in my years of prime; and who cherished an 
attachment for me, which even death had no power to 
dissolve. She had passed away. I had wept over her 
grave. I had mourned her death as the severest of all 
possible calamities. We were united. Nothing but the 
form of marriage was wanting to make us one in the sight 
of the world. "We were married. I loved her as I never 
loved another. She was my idol ; and never was homage 
more sincere and fervent than that which I gave her ; 
never was my soul so willingly captivated as when I enjoyed 
her affection. Never was my distress equaled as when I 
saw her coffined for the grave. Oh, sadness ! thou hast 
no wisdom for the bereaved ! From that day to the pe- 
riod above related, I had no music like hers to cheer me 
onward through the night of my corroded sympathy, nor 
was there hope that we should meet on the plain of con- 
jugal affinity which we now enjoy. 

In that swoon, I saw her as in the bloom of her virgin 
innocence. She came to me and said, " Thomas ! be of 
good cheer, I am with you." 

" Half wise am I to believe in an apparition, or have I 
lost my reason that I should s&e a ghost by my bedside ?" 
I wondered to myself. 



10 THE PILGRIMAGE OF THOMAS PAINE 

« Be not deceived. Do you not see me ? Here is my 
hand, and here the ring with my name engraved, and do 
you not know my voice ? " she replied. 

"Indeed, your voice I know; I know all; but what 
are you ? " may I ask. 

" I am your betrothed, your confiding companion. I 
have watched over you with more care than you would 
have deemed necessary, had I been formally united with 
you in marriage. I have come now as a spirit to remove 
your doubts, and conduct you to a circle where the wea- 
riness of the world will disturb no more." 

" A spirit ! a spirit ! " I said in amazement. 

" Yes, a spirit, a spirit you mourned as dead, is with 
you." 

" Is it possible ? it is not — no, it is not." 

"It is possible, Never question what you know, 
Thomas." 

" I doubt not my senses, but my sight." 

" Then take my hand, as you once plighted your love 
to me, and bear me witness that what you feel is not a 
delusion, nor my speech a mockery of heaven." 

I gave her my warm hand, and never doubted again. 
But, ere the morning sun had appeared, I passed the por- 
tal of death, and saw the neighbors and friends preparing 
for the funeral. The minister was sent for. He came. 
With uplifted hands he besought God to comfort the 
weeping circle ; but I saw he had no confidence that his 
prayer would be answered. He bewailed death as a curse, 
and mourned that Adam and all his posterity had no hope 
in heaven, only in Jesus. He opened what he said was 
the word of God, and read, " There is hope of a tree, if 
it be cut down, that it will sprout again ;" but what is man, 



AND OTHERS IN THE SPIRIT WORLD. . 17 

that the Almighty should call him to a new sphere, he did 
not seem to comprehend. 

As I stood near him during the whole service, I felt 
moved to say, " Oh, thou of little faith ; wherefore dost 
thou doubt ? " But my companion said, " He will not 
believe though one go to him from the dead ; he has Mo- 
ses and the prophets, Jesus and the apostles, but will he 
not dispute then* sayings ? " 

T. Can he dispute what he shall see and hear ? 

C. And did not you doubt me, Thomas ? When I 
spoke, and when you saw me, you said, "It is not 
possible." Though you saw my hand, and the ring on 
my finger, you would not admit my presence. Then you 
said, " I doubt my sight." 

T. And will he, a believer in spirits, do the same ? 

C. He will not deny spirits, neither will he admit what 
he sees. 

T. Why? 

C. He will say, as you said, "I doubfc my sight." 

T. But will a believer in revelation doubt, as I doubted ? 

C. A believer in revelation doubts, and will doubt, his 
sight as soon as an unbeliever. Both cavil with the only 
rule which nature has given them to determine the exist- 
ence of things, and their relation to each other. 

T. Who, then, are believers ? 

C. " Hath not God concluded all in unbelief, that he 
might have mercy upon all?" All are unbelievers. The 
minister does not believe that you and I are present, and 
hear his speech. He does not believe what we know, that 
his belief is unbelief of the truth in many things : so is 
his unbelief a denial of the truth in other things. 

The minister concluded his service, and my body was 



18 THE PILGRIMAGE OF THOMAS PAINE 

deposited in the grave. I waited to hear the benediction : 
"Dust unto dust is the law of nature; but the spirit must 
appear before the bar of God to receive the penalty of 
violated law," he said, in mournful solemnity. The circle 
departed, saying, " he was more charitable than was to be 
expected. Paine was an infidel, and what could he do 
less than speak what he believed. He was satisfied that 
the deceased had no eternal life abiding in him, and it 
was his duty to warn his neighbors of their danger." 

I left them, and said, " How long shall it be to the end 
of these wonders ? " 

My companion replied, " The end is not yet. Progres- 
sive developments of wisdom will appear, when the dark 
cloud of superstition shall be removed, so that the light 
of heaven shall not involve those on whom it falls in the 
trouble of wicked men. The spirits of this sphere have 
waited for the coming of that day, and come it will, when 
opinions shall not triumph over facts, and truth shall not 
be rejected because it disagrees with the errors of reli- 
gionists." 

But to return to my exit. When my companion gave 
me her hand, I faintly said, " God be praised " and lan- 
guished into life. There was no other spirit near me, 
when I closed my race on earth. I was not without her 
presence a moment, though a short interval elapsed in 
which I saw no one. She saw me in my chamber, and 
she came to conduct me to wisdom which I had not 
known. As a dear spirit, I loved her ; but when I found 
myself where I could see the body I once bore, and the 
countenances I was well acquainted with, it was a scene so 
wholly unexpected, that I was overpowered with joyj and 
my whole nature suffused with intense gratitude to that 



AND OTHERS IN THE SPIRIT WORLD. 19 

divine Being, whose name and mercies I had derided in 
my weakness and ignorance. 

The first object which I saw was my companion. She 
smiled and said, " Thomas, thou hast passed over the val- 
ley ; fear no evil ; I am with thee." I could see what they 
were doing with my body, when I was conversing with her. 

It was not over an hour after I left it, till my spirit was 
conscious of all that was passing in the house. I saw the 
woman, who occupied the house, interested in preserving 
my features from discoloration, and bathing my mortal 
casement with wet cloths. She was not well satisfied 
with the physician. He wanted her to ask the minister to 
make a prayer, but she refused. He told her it was cus- 
tomary on such occasions to invite the minister to pray. 
She said " he would soon need something more, and I am 
not in a condition to pay him for his services." He told 
her that he would settle all, if she desired. " I will not 
make a mock of the thing," she replied ; " but to tell you 
the truth, doctor, I do not believe in praying over the 
dead." 

The next wonder, which I was permitted to see, was the 
spirit of my mother. She was a mother ; I was now a 
spirit, and she came to me, and said : " My son, my child, 
I call you, my child. The storm of contention has passed. 
The angry tempest is now gone by. Here, my son, are 
the realities of happiness. I have labored to make you 
wise in the wisdom of nature, but alas ! I was not success- 
ful, only in a degree. I have now an opportunity to con- 
duct you where wisdom will be unfolded in measureless 
profusion." So saying, she bade me follow her. 

In the mean time, my companion stood by my side, 
and we both instantly obeyed. The angel mother led our 



20 THE PILGRIMAGE OF THOMAS PAINE 

way to a grave, which was being dug for my remains. 
"There," said she, "is the end of all flesh. There is the 
grave of your dust, and though it shall be deposited in it, 
your spirit will live forever. Such will be the end of all 
living. Do you not hear the workman ? " I listened, and 
. the thoughts of the poor man came up to my spirit in 
wonderful sweetness, as he moved the shovel with its load 
of earth. "Ah ! " said he, " there are many who respect 
the talents of the dead, but few who care for the living." 

I saw him as he filled the grave. I heard him say, 
mentally, "No man liveth and dieth not. I have dug 
many graves, but where is the man who will not work 
when human bodies need a burial ? Oh ! what would I 
give to know that, when my body is wasted in dust, I shall 
live in heaven. But, alas ! what do I ask ? My soul weeps 
to know what God has refused to mortals." 

"Do you see," said my mother, "that nature is true to 
human good, while ignorance conceals her worth ? " 
" I see," replied my companion, and we went away. 
As we left the grave I was well satisfied that the reflec- 
tions of the poor man were mournfully true. I was not 
without misgivings that my Age of Reason sought not to 
gratify the mind in its hope of immortality. I said, " when 
will the day come that I can make known the truth, and 
correct the errors of my work ? " 

My mother replied, " The world is not yet prepared to 
hear such news. I will not wrong the truth by an attempt 
to reveal it," 

T 9 But will not a day come when spirits can unfold 
to mind in the body the wonders of this sphere ? 

M, When -minds emerge from the darkness of their 
superstition, and spirits can control, without wrong to the 



AND OTHERS IN THE SPIRIT WORLD. 21 

medium, we can make known to them the wonders of this 
world of life ; but, while they are controlled by their su- 
perstition, the reveaiment would subject the medium to 
severe penal sufferings, and the execration of all who are 
not controlled by us. The people are more tenacious of 
their creeds than what is consistent with the safety of such, 
as will be required to act in a wonderful manner to over- 
come their errors. I see, that when Jesus came, he was 
not opposed with more violent measures than religionists 
are prepared to adopt to suppress whatever contradicts 
their faith and practice. But there will come a day when 
spirits can reveal the truth, without involving the medium 
in trouble at the hands of its enemies, and when the ina- 
lienable rights of mind will be protected by the voice of 
public opinion. Be patient, therefore, my son ; for the 
coming of that day will change the gloom of the grave 
into the joy of immortal rest. It will come with wonder, 
and mind will understand that the tomb is not the home 
of the soul. 

The sun was now sinking behind the western hills. 
Then I said, " why are midnight and mid-day alike to 
spirits ? Why is not the rudimental sphere developed as 
mind is here ? " 

"I see you will wonder, Thomas. Are not the night 
and the day alike unto God ? Does he not make light, 
and create darkness ? Are not light and darkness the re- 
sult of causes which harmonize in the well being of mind 
in the body ? Must not the spirit, wearied with its load 
of dust, have hours of repose and rest ? " 

"Very true/' I replied; "but why do they not see as 
spirits see ? " 

" Our vision is not as theirs ; when we see, it is because 



22 THE PILGRIMAGE OF THOMAS PAINE 

the undulations of light, falling upon us, are unobstructed 
by other things. You will find light without darkness in 
your path, because there is more light in spiritual than 
earthly bodies. Light emanates from particles of matter 
thrown off from dense globes in straight lines, which com- 
ing in collision with each other, produce a concussion in 
such rapid succession, as to evolve what is called light. 
The law of what is called the solar system, .governs worlds 
of other systems. A ray diverging from the sun meets a 
ray from earth, which produces what is called friction 
among the innumerable particles in their passage from one 
point to another* This friction emits a blaze from the two 
particles, These wonders are actually transpiring every 
instant, within scarcely perceptible distances, so that no 
darkness can exist when they occur. There is an ocean of 
rays commingling in then' destined course, and forced 
along their pathway by attractive and repulsive forces in 
the great economy of nature. Now, it is only the grosser 
particles, migrating from one globe to another, that make 
light to the inhabitants of the rudimental sphere, while 
spirits are able to discover light, or, as I would say, see the 
friction, or light, emitted by the friction of lesser rays com- 
ing in contact with each other. When the sun is visible 
to minds in the body, rays from it fall in direct lines to 
earth, and rays from earth pass in direct lines to the sun. 
When rays pass in direct lines and meet, the concussion or 
friction is greater than when striking each other obliquely. 
Hence, the greater the friction, the greater the light. And 
the nearer to earth the contact of the rays, the more sensi- 
ble the effect upon the retina of the human eye. This 
accounts for the darkness called night, and the light called 
day. At night, the rays, migrating from the sun to earth 



AND OTHERS IN THE SPIRIT WORLD. 23 

and earth, to sun, must strike each other obliquely, and at 
a greater distance from the eye of man. But spirits are 
aided by the friction of infinitely more refined particles of 
matter meeting the inconceivably more refined particles 
of earth, occasioned by the influence of other planets upon 
it. As the attractive and repulsive forces are equal to the 
density, distance, and magnitude of the several orbs, so 
are the rays refined; and you will find that the balances 
are in just proportion throughout the immensity of the 
Creator's works. We see that refined particles, or rays, 
more clearly give light to us, than the grosser particles, 
emitted by stronger attractions, do to minds in grosser or- 
gans of sight. Every thing is adapted to its condition. 
Nothing is unwise in the order of the divine government." 

But, when we were at the grave, I saw no mind relieved. 
" Thomas Paine was an infidel," said they. " He ridiculed 
the Bible. He was not moral, even. He was addicted 
to intemperance. He lived with a strange woman. He 
would not repent, and be converted ; and he died without 
having experienced religion. He must now atone for his 
conduct." 

I wished to say, but wishes were vain, " My wrongs 
were not wrongs of injury intentional to others. I had 
erred ; and I would, if I could, have atoned for those er- 
rors; but my works were not worse than those arrayed 
against me. I saw no religion worth possessing in the 
creeds of men. I was not wise, but I could not find wis- 
dom in the doctrines taught by religionists. My desire 
was law and justice ; but neither were commended to my 
judgment, in the forms and ceremonies of the church. A 
change of heart was more mystical to me than the my- 
thology of the pagans. A wise man hath said, < wisdom 



24 THE PILGRIMAGE OF THOMAS PAINE 

is mine,' and what he said I was not ashamed to allow : 
bnt I was ashamed to allow what I could not explain, so 
that others could comprehend my meaning. I was not 
without reverence for good, but what was good gave me 
some uneasiness to determine. My rules were isolated, 
and sometimes contradictory. Nevertheless, I would at- 
tempt to draw up rules which I thought practicable, and 
when I saw what was not wise, I was never ashamed to 
acknowledge it." 

During the evening of the day in which my body was 
interred, I was with my companion and mother, who pro- 
posed to visit the house of the parish minister. I wished 
not to go, for I was well satisfied of his feelings. I was 
about to say so, when my companion resumed: "We may 
not refuse crumbs when no more can be had. I see," 
said she, " he will not pray without wrath or doubting ; 
but it is all we can expect under his condition of mind. 
He is now waiting to call the family together for prayers." 

" Then we will not stay long," I replied. 

" No longer than you wish," she rejoined. 

It was a still night. As we neared the house, the work 
of reading a chapter was commenced by the servant of the 
house. She read, with hurried words, the chapter which 
was offered her. 

" That seems to be an awful lesson of judgment against 
the unbelieving," said the minister, with a sigh. " Oh ! 
what would Paine give now, if he had made his peace 
with God ? I fear he is lost forever." 

"And why do you think so ? " said the servant. 

" Because he was a very wicked man," said the minister. 

"Are not all men wicked," she faintly uttered ? 

M. Yes : but you know there is a sin unto death, for 
which even Christians are not permitted to pray. 



AND OTHERS IN THE SPIRIT WORLD. 25 

S. Did Paine commit that sin which is unto death ? 

M. I fear such will be found the case. He resisted 
the Holy Ghost. He resisted prayer. He was opposed 
to religion. Alas ! he is beyond the reach of mercy. So 
saying, he arose, and said, u we will pray." 

He was nearly through with a long prayer, when he 
called upon God to " remember all who remember not 
thee. Remember, Oh God ! " said he, " all who are out of 
the ark of safety ; for we fear thou hast permitted one of 
thy works to perish forever. Oh, God ! spare thy rod, and 
let not thine anger be kindled against thy enemies. Thou 
hast mercy for those that love thee, and wilt thou not also 
have compassion on those who need thy salvation ? " 
When he had concluded, I heard the servant say to her- 
self, " Who is my judge ? " 

I responded, by a gentle impression on her mind, " He 
will judge others, but not as he judges himself." 

" It is even so," she seemed to answer. " I never was ac- 
quainted with Paine," she said, mentally; "but he was 
never convicted of any very great crimes that I have ever 
heard ; I wish others were as good as he. Then, I should 
not be scorned because I am poor, and have to work for a 
living. May be, it is all right, but I can't see it." 

My companion rejoined, " Thus it is, and thus it will 
be, till wisdom shall come from heaven, gentle as the dew, 
and free as the air, to chase away the ignorance of a de- 
ceived world. Never will mind rise up in the vigor of 
wisdom, till celestial light shall dissipate the wrongs and 
woes of misguided mind. I have seen the mind of man 
groaning in despair, and no one to lift the burden from 
his soul. I will not mock my inferiors, nor envy my supe- 
riors ; but I will lead you, Thomas, to a fountain where 
2 



26 THE PILGRIMAGE OF THOMAS PAINE 

no impurity can be seen, and where you may bathe in 
water without shore or bound." 

" But where do we go ? " I inquired. 

" We go where the weary find rest, and the conflicting 
antagonisms of human society disturb no more. We go 
where the pure will never become vitiated with wrongs, and 
where rivers of light roll on, refreshing the mind forever. 
We go where nature is understood, and her laws obeyed. 
We go where truth is wisdom, and where no mockery of 
duty answers the call of need. We go where we wish, 
and when we go, we will not cease to remember that our 
return will be cheered with music, vibrating in harmony 
with human redemption from the whirlpool of angry 
waters. We will not tarrry among the wrongs and 
evils of a mourning world, but we will visit a wonder away 
from human cares, where order and harmony are appre- 
ciated, and spirits concentrate to admire and glorify the 
Ruler of unnumbered worlds. There is a world you have 
not seen, a music you have not heard, a joy you have not 
experienced, where the storm of contention lashes not 
against its shore, nor the groans of distress reach the 
borders of my spirit home." 

We went in company. But, at eveiy step of our jour- 
ney, I saw new wonders, which I propose to write, with the 
consent of this medium, for the instruction and enjoyment 
of those who must ere long become travelers over the same 
road, to a wisdom which none but celestial beings enjoy 
Therefore, wonder not who writes as you read ; for my 
name will be now recorded, as with the pen of a ready 
writer, by whose hand I am permitted to subscribe myself, 

THOMAS PAD\ T E. 



AND OTHERS IN THE SPIRIT WORLD. 2f 



CHAPTER II. 



INTERVIEW WITH WM. PENN, AND PAINE S CONVERSION. 



Pleased with his new life — Recognition of rudiraental associates — Rea- 
son why Paine's writings were unpopular — His opposition to revelation 
considered — Penn makes an effort to show Paine his error, bnt was de- 
feated — Error acknowledged— Strife about opinions condemned — 
Nature is never contradictory, but just — All wrong induced by igno- 
rance — Remedy for wrongs — Wisdom peaceful —The will of resistance — 
The principles of nature enforced — Education in wrong the cause of 
wrong — Non-resistance advocated — Penn takes him to a temple — Enters 
an arch-door — Initiation into wisdom — Assumes an obligation — A. new 
song is sung — Receives a lesson — Description of the temple — Name 
recorded — A book opened — Banner unfurled — Words on the banner — 
Explanation of justice, wisdom^ progression, order and harmony — Duties 
enjoined — Charge of the master — Emblems explained — Master and 
servant — Freedom of servants — Obedience to nature demanded — Im- 
plements of masonry — Proof of masonry— The High Priest instructs — 
The book opened and read — Interpretations forbidden — Repentant 
mind — Conducted to the inner court — The white stone — Name chan- 
ged — Receives a new baptism — Ananihem and ode were sung — The 
temple by whom made, and its pillars — • Hears a wail of sorrow, and pre- 
pares for a mission. 

When I saw the wisdom of my new sphere, I was de- 1 
lighted beyond the capacity of human expression. I was 
not wholly a stranger in my new life, for I found a great 
multitude of spirits whom I had known in the body. I 
saw minds venerable while in the rudimental state. I was 
well accquainted with George Washington, Benjamin, 
Franklin, Richard Hush, and many others. I saw spirits 
teaching them lessons of wisdom. Then, I wondered. 



28 THE PILGRIMAGE OF THOMAS PAINE 

" Why wonderest thou," said a friend ? " Thou hast 
not yet seen what thou mayest see, when the clear light 
of this world of beauty shall remove the darkness from 
thy vision." 

Thomas. And do I not now see more than I can 
comprehend ? 

Willliam. Truly, thou seest what thou dost not com- 
prehend, but thou canst comprehend even more, when thy 
wisdom shall be increased. I was thy senior in life, but 
thou knowest my history, in the settlement of Pennsyl- 
vania. 

T. Indeed, this, i s none other than William Penn — the 
mind who never drew a sword to gain a victory, or repel 
an enemy. 

W. I am William Penn ; I have watched thy course, 
Thomas, and I have sympathized in thy efforts to rid 
minds of superstition and priestly rule; but thou seest 
now that thy labor was not successful, because the wants 
of nature must be supplied. Hadst thou not attacked what 
the mind wants — the hope of the soul in a future sphere 
— thou wouldst not have found more opposers than sym- 
pathizers; mind must and will strive to satisfy its own 
wants. This is nature; and what is nature, thou didst 
Ight against. 

T. But my weapons were not malicious. 

W. No; thou wast not malicious, but thou didst what 
thou wouldst not do again, as thou seest now. Thou 
wouldst not write against revelation, because thou seest 
that revelation is true to human wants, and is the bread 
of the soul. Many things thou hast truly said, but what 
thou hast truly said, will lose its power for good, because 
it is found ia bad company. I sought to make thee know 



AND OTHERS IN THE SPIRIT WORLD. 29 

wherein thou didst err ; and, on one occasion, when thou 
hadst written a work on priestcraft, I verily thought I 
should succeed in my endeavors; but I saw thee take a 
book from thy library, which turned thy mind from the 
impression I gave thee. 

T. I see my error ; but how could I see otherwise than 
I did, when in the body ? 

W. Hadst thou, Thomas, studied opinions less, and 
nature more, thou wouldst have seen that nature never 
contradicts its own wants. It does not deny itself. What 
nature wants, nature provides. Human opinions were ob- 
jectionable to thee, because they conflicted with nature 
and each other ; so with thy works. Thou wouldst battle 
with others, because their opinions were irreconcilable with 
nature, and yet thou didst offer thy own, though exposed 
to the same objection. They saw thy errors, as thou be- 
held theirs. When wise minds would correct, they should 
adopt such rules as will not be objectionable when applied 
to them. I saw thee, as I saw them, striving for mastery. 
In this sphere, spirits never quarreL I was more fortunate ; 
my aim was peace, and my success is well known. 

T. How will you control, when minds are wilfully 
ignorant and blind ? My wisdom sees only that force must 
repel force, when individual or national rights are invaded. 
I will admit that kindness has great power over some minds, 
but not to overcome the selfishness of despots and tyrants. 

W. Thou wilt see, Thomas, that what is nature, is not 
contradictory. I see that nature is just and true to all. I 
see that minds are not just and true to nature, because 
they are improperly cultivated. It is not natural for minds 
to fight each other. It is inconsistent with nature for one 
mind to control another, so as to wrong him — wrong 



SO THE PILGRIMAGE OF THOMAS PAINE 

both. Mature is well ; but the wrong consists in not obey- 
ing her voice. No mind is wilfully ignorant or blind. 
The will is induced, sometimes, by ignorance and blind- 
ness. All will of wrong is induced by want of knowledge 
to perceive the injury it will occasion to the possessor and 
others. No mind can will what is seen will produce its 
own unhappiness, because it seeks its own good. To seek 
unhappiness would be inconsistent with its nature. To do 
wrong is to seek misery, because wrong induces misery. Ig- 
norance is the father of misery, for it guides the possessor in 
the path of folly. When national or individual rights are 
Invaded, it can only occur as ignorance misleads the in- 
vader. When human duty is not neglected, the inva- 
sion can not be made. Thou knowest, Thomas, that nature 
is good and just. Thou seest a chord of sympathy bind- 
ing all minds together. This is nature. Teach minds this 
lesson, so that it shall see its relationship to mind, and it 
will not invade the rights of others ; because such invasion 
would induce its own misery — a thing the mind must 
naturally dread. Had the millions w T hich have been ex- 
pended in war, been applied to the instruction of the igno- 
rant in the philosophy of peace, little necessity would ever 
have existed to correct error with other errors, among which 
the wrong of war ranks foremost. The selfishness of despots 
and tyrants, would not exist under such a state of wisdom. 

T. But we must take things as they are, and govern 
them accordingly. 

W. I would not have thee take others as they are not, 
Thomas ; but I would have thee understand, that the wis- 
dom of this sphere is peaceful, and not compulsory. Thou 
seest no collision of minds, or disturbance among spirits. 
The government, which controls minds here without force, 



AND OTHERS IN TUG SPIRIT WORLD. 31 

is a government more perfect than that thy mind justifieth. 
No spirit can be improved by evil. Evil is repugnant to 
its nature. Force against force is evil, because mind must 
harmonize with mind to be happy. The conflict of two 
minds is a disturbance of nature's ]aw, and whatever is a 
disturbance of nature's law, is attended with consequences 
incongenial with happiness. 

T. That is true ; but when minds are ignorant of the 
laws of nature, ignorant of the relation of mind to mind, 
and the essentials of bliss, they will trample on the rights 
of each other. Under' such a condition of things, is it not 
wise to restrain by force the unwise and brutal ? 

W. When minds are ignorant, they should be instruct- 
ed. Nature demands this; and what nature demands, 
mind has no right to withhold. Indeed, nature disciplines 
minds who withhold obedience to her laws. Mind tram- 
ples on the rights of mind, because it is ignorant ; and it is 
ignorant, because it has not been instructed, or received 
instruction. It is no difficult task for mind to receive in- 
struction, nor is it unpleasant to give that which has been 
imparted. I would have thee understand, that this lesson 
can be taught to mind, ere it will need force to control it. 
Nature itself would do this work, were it not baffled by 
cruel and unwholesome precepts. It is false education 
which disciplines the mind, so as to make coercive measures 
apparently necessary in thy mind. Mind is educated in 
wrong by precept and example, and then coerced by another 
wrong to control it right. It is cultivated in wrong, and 
then compelled to suffer for the wrong. Better far that 
all minds were uneducated, than have them educated in 
wrong. Education in wrong is what most afflicts thee, 
No mind need stumble for the absence of light No mind 



82 THE PILGRIMAGE OF THOMAS PAINE 

will stumble, unless it walk in darkness. Let them seo 
before they walk, and they will not fall. No force is ne- 
cessary to control those who see, in order to keep them 
from falling ; neither is force required to prevent invasion 
of another's rights, under the light of nature. I see noth 
ing which wrongs any mind, where no force is exerted. It 
is force against force which wounds. The wound is an 
evil. It is an evil which force against force has no power 
to overcome. If thou wouldst have others do right, thou 
shouldst not do wrong thyself. Resist no good to thy 
friend, or thy enemy ; and thy example will not provoke 
an invasion of thy rights. If he take from thee thy coat, 
give him thy cloak also; for, in so doing, thy example will 
lead him to return both, if thy want be greatest. He will 
soon recognize thee as a giver of good things, and thy gifts 
will lead him unto repentance. He will not steal from thee 
because thou givest, and there are none who prefer to steal, 
when they are supplied by gifts. None will fight, when 
they have what they desire without it. None will do 
wrong, when the wrong discloses no advantage. Study 
right, Thomas, and right will not wrong thee. 

T. But will not your precept lead the ignorant to ex- 
pect forbearance, and abuse your generosity ? 

W. It will lead mind to acknowledge, that what will 
do them good is not an evil. It will do more. It will 
correct the errors into which they have fallen by wrong 
precepts. It will not make them abuse mj generosity, but 
disabuse themselves of their own wrongs. Thou knowest 
what was not done, even by barbarians. When I saw the 
red man, he never lifted his war-axe against me, nor my 
friends. He knew I would not abuse him, and he could 
not abuse me. But he could do wrong to others. He 



AND OTHERS IN THE SPIRIT WORLD. 33 

could slay them without remorse* Canst thou explain the 
reason ? 

T. The reason explains itself. I know you was suc- 
cessful; but was not your success owing to your well re- 
gulated treaty stipulations ? 

W. Undoubtedly, my engagements were honorably 
fulfilled, as they were honorably made. I would not wrong 
a mind, and then require that mind to forbear. I would 
have all do right; and when mind does right, it need fear 
no evil. Resistance to the injury of another, is not right, 
and what is not right, would'st thou recommend ? 

T. No : but when savages invade, or tyrants oppress, 
I would resist their misrule. 

W. Thou hast well said ; but how couldst thou resist 
more effectually, than by acts'of generosity and friendship ? 
Resistance with force against force, is encouragement to 
wrong. It provokes others to do wrong. " Overcome 
evil with good," is not resisting evil w r ith evil. There is 
only one way, Thomas, to do good, and make enemies 
friends. Minds, wishing peace, will find it with less sa- 
crifice in well doing, than in evil doing. All strife has 
cost even the victor more than he ever obtained. All wis- 
dom, in this sphere, will show thee, what is not apprecia- 
ted in the rudimental. I see wherein thou hast erred. I 
will change thy wisdom, that thou mayest sit down in a 
circle where mercy flows like a cooling stream to refresh 
the plants of heaven. Come thou with me, and I will 
do thee good. 

He led me where I saw a light exceeding the brightness 
of a thousand suns. I saw a door opening a magnificent 
temple, arched as it were, with stones of the most beauti- 
2* 



34 THE PILGRIMAGE OF THOMAS PAINE 

ful workmanship, and clear as crystal. When we reached 
the arch-way, he said : 

" Friend : Art thou prepared to do the work required 
of thee by the Master of this building ? " 

T. And what is that work I am required to do ? 

W. Enter upon thy apprenticeship, and obey thy 
Master. 

T. That I w T ill do, in all reasonable commands. 

W. But thy reason is not required, till thou art in- 
structed by the Master to reason with wisdom to guide thee 

When we had passed the first arch, I was reflecting on 
my pilgrimage, which was so strange and new, that I felt 
my soul overcome with the mercy of heaven. But my 
guide aided me onward. On entering the second arch 
door, I was hailed by a workman, who said : 

" Whence comest thou ? " 

My guide responded, " From Edom." 

Workman. Hast thou brought a stranger with thee ? 

Guide. A stranger has called to serve as an appren- 
tice in thy charge. 

W. Hast thou examined the passports, and dost thou 
know his integrity ? 

G. I have examined all, and find him worthy of our 
confidence. 

W. Then, wilt thou proceed to the station where wis- 
dom will be unfolded, and his duties and obligations made 
known. 

As we proceeded, an ode was sung by a great multi- 
tude. It was unlike any thing I ever heard before. There 
was a softness, a melody in the strain, that fell upon my 
mind with angelic loveliness, and I wondered why I was 
admitted into a society, where all was peace and harmony, 



AND OTHERS IN THE SPIRIT WORLD. 35 

and no discord grated the ear of worthy and tried ser- 
vants, in this sanctuary of heavenly wisdom. As I won- 
dered, I heard a voice saying : " What man hath rejected, 
that thou hast found. I saw thee a stranger, and took 
thee in ; naked, and clothed thee ; sick and in prison, and 
visited thee. When thou goest hence, bear this lesson in 
thy mind, that good may come unto thee from the good 
thou doest unto others of thy fellow, servants, who may 
need thy aid and sympathy." Then, I heard the multi- 
tude say, "Amen." "Amen," I responded; and as I 
spake this word, I found my voice had changed. It fell 
so sweetly from my lips, that I was surprised at the sound. 

My guide then proceeded to instruct me, that this tem- 
ple was none other than a miniature representation of na- 
ture. " It is a building of God," said he, " and here is 
thy home. Here mayest thou worship, here bring thy 
gifts, and consecrate thy vows upon the altar of spirit 
progress, in the eternal realities of knowledge and virtue. 
Here pour out the oil of consolation for the bereaved, and 
here serve God by doing good to those who need thy as- 
sistance." 

I saw my name written in the record of eternal life ; 
and I was rejoiced when my errors were corrected. When 
I was instructed, I saw my resistance to truth overcome, 
and when I found how my own wrongs were remedied, I 
saw how others might be reclaimed. 

The temple was inlaid with gold. I saw a mind stand- 
ing, with elevated wisdom over his head, and at his feet 
were sitting students of nature, who received instruction 
from him. In his right hand he held a book, and in his 
left a banner. The book was opened, and the banner un- 
furled. " This is not made with hands " said he, " but 



36 THE PILGRIMAGE OF THOMAS PAINE 

came from Mount Horeb, where the everlasting covenant 
was given to the children of the Most High. Advance 
stranger, and rdbeive the blessing which thou hast refused 
in thy unbelief. " 

I stepped forward as if drawn by an attractive power to 
do what was required, when he placed the book in my 
hands, and said : " Receive this Revelation with meek- 
ness, and make it thy study. Thou hast ridiculed with- 
out reading; read now without ridicule. Turn thou not 
from its light, but when thou readest understand. Seek 
not thy own interpretation, but let wisdom conduct thee 
in candor, to add nothing to or take nothing from what 
thou hast no right, and which is not thy own. " The 
mind then sat down. 

I next saw the words on the banner. It was a beauti- 
ful banner, filled with gems and devices ; and when I saw 
it> I read the words, " Justice, Wisdom, Progression, Or- 
der, and Harmony." Beneath it was written, " They 
shall beat their swords into ploughshares, and their spears 
into pruning hooks." 

My guide then said, tl Understandest thou what thou 
seest?" 

What will you say, I inquired of Justice ? 
G. Justice is not cruelty, but is doing what benevo- 
lence requires. When thou seest a mind whom thou canst 
aid, and unto whom thou canst render assistance, be it thy 
friend or a stranger, then be just to the law which makes 
thee and him companions, and recognizes the deed of 
mercy as a deed of good to thyself. If he fall by the 
way side, because he can not see, then take him by thy 
strength, and bear him where he may rest. Put thy hand 
upon him gently, and say : "I will not forsake thee till thou 



AND OTHERS IN THE SPIRIT WORLD. 37 

canst aid others as I will aid thee." Let him want nothing, 
and justice to thy needy friend will be satisfied. 

T. What is Wisdom ? 

G. Wisdom is wise. It is wise to relieve want. It is 
wise to do good. It is wise to understand thyself, to know 
thy dependence on others, to see the wisdom of God in 
his works and wonders. It is wise to act, to say, and to 
wish well toward all mind. It is wise to speak the truth, 
to utter nothing but the truth, and to oppose nothing 
which is good. It is wise to love, as we see love begets 
love. It is wise to learn, because what thou learnest of 
wisdom will add to thy circle of bliss, and the bliss of 
others, when they are taught of thee. It is wise to co-op- 
erate in harmony with the thousands who saw thee in need, 
and aided thy welcome within these courts. It is wise to 
obey the Master of this house; for in so doing great good 
shall be thy reward, and thou shalt wear a crown which 
the ignorant may envy, but can not pluck from thy head. 

T. What is Progression ? 

G. Progression is the expansion of thy mind in the 
wisdom thou mayest receive from instructed minds around 
thee. When thou doest good, it is wise ; and as thou be- 
comest wise, thy wisdom will swell thy mind with the 
luxury it gives. Thou knowest from what thou hast seen, 
that according to thy works of well doing, so shall thy 
measure of bliss be. If thou wouldst do more to benefit 
those who need, thou must be found faithful unto the in- 
struction thou receivest, and then thou wilt be prepared to 
discharge thy trust with honor to thy station, and with 
satisfaction to thyself. 

T. What is Order ? 

G. Order is law. Law is immutable and universal. 



38 THE PILGRIMAGE OF THOMAS PAINE 

When I say, Order is law, I would that thou shouldst un 
derstand that it is obedience to law. Disobedience is dis- 
order, and disorder is anarchy. Thou wilt see that nature 
is obedient unto law. Planets and suns, and systems of 
suns and worlds, are all obedient to law. The least distur- 
bance might work a disorder, which no mind less than the 
Creator could possibly control. As thou beholdest order 
in the natural world, so let it be thy aim to observe order 
in the society into whose charge thou hast committed 
thyself. 

T. What is Harmony ? 

G. Harmony is what we mean by social sympathy. 
It is congenial with order. It is union of minds. It is 
wisdom in unity of minds. It is sympathy of thoughts 
and works. It will not divide and distract, convulse or 
disturb the social enjoyment of the circle now assembled 
to witness thy progress in the knowledge of the truth. 
Thou wilt not do or say what will not be upheld and un- 
derstood by those whose integrity is vouchsafed to defend 
thee in the cause of social refinement and peace. Hear, 
now, what thy Master sayeth unto thee from the throne 
of mercy. 

M. Inasmuch, Thomas, as thou hast advanced to this 
temple with the aid of thy guide, and hast entered the 
courts of the glorified circle of this sphere, thou mayest 
ask what seemeth good to thee. 

T. Then, I would inquire, why are those words placed 
on the banner which I see in your hand, and which seems 
to indicate the end of collision among minds ? 

M. Thou hast well judged. The sword and the spear 
will be converted into useful implements of industry, and 
the banner thou seest wave in glory over the world of 



AND OTHERS IN THE SPIRIT WORLD. 89 

mind. Thou wilt not wonder when thou seest the wis- 
dom which thy progress will unfold to thee ; for as the 
sun is true in its relation to the planets revolving around it, 
so will the prediction thou seest be verified, and nations 
shall learn war no more. As thou hast been instructed, 
so shall thy followers be, till wisdom shall unite all minds 
in harmony, and order save spirits in weakness and igno- 
rance from their disorder and shame. Then will minds 
see a victory without blood, a harmony without force, a 
justice without cruelty, and a wisdom without folly. 

T. But when shall these sayings come to pass ? 

M. That is thy work, as it is ours. Thou must know 
that what is thy work, thou must not require others to 
tell when it will be completed. According to thy labor 
and thy skill, so shall the work prosper in thy hands. 
But if we are negligent, so shall the day be, in advancing 
upon mind. 

The guide then took me by the hand, and said : " Now 
thou art introduced into this company, it will be thy chief 
desire to remember the instruction thou hast received, and 
follow the counsel which thy seniors may impart to thee. 
Thou seest many things here, and many more will be re- 
vealed to thee, so that thy life will not be idle, but will be 
devoted to the lessons as they will be given thee. I will 
now introduce thee to a friend, who has a charge to give 
thee." 

Leading me to the right a few paces, he said : " This is 
the Master whom thou wilt hear ; and as thou nearest, so 
do ye." 

M. My son ; hear the counsel of a father, and forsake 
not the law of thy mother. These many years have I 
presided over this circle, and my children hear my voice. 



40 THE PILGRIMAGE OF THOMAS PAINE 

They revere my advice, and yield me honor by obedience. 
At my table thou wilt sit, and receive the bread thy mind 
will need. Here, we welcome thee from the tears and 
woes thou hast seen, and here shall thy mind be satisfied 
with the abundance of mercy received and enjoyed by all 
of us. But, when thou shalt go on thy mission, bear the 
banner thou seest, and the glory of that banner shall 
wave over the world with the smile of peace. Thus, thou 
wilt see thy rew r ard in the work thou wilt perform for the 
good of mind in need. 

When the Master had concluded his charge, my guide 
said: " No mind can receive instruction without a teacher, 
and no mind can teach the truth, unless he be taught. 
If thou w r ouldst advance, Thomas, in the knowledge of 
this sphere, thou mayest understand that thou wilt apply 
thyself with all diligence to the w r ork before thee. And 
in order to make thee acquainted with thy care, I will 
proceed to instruct thee in the use of those implements, 
which are necessary to expedite the work devolving upon 
thee. " 

He then took a chisel and mahet, and said: "Some 
minds are rough, and need thy labor to remove the une- 
ven surface. Take thou this chisel and mallet, and when 
thou findest a rough stone, which thou seest can be made 
smooth, then let thy strength be expended upon it, even 
as we have sought to make thee serviceable in this temple, 
by removing the roughness of thy mind. As thou seest 
we have done thee no harm by rendering thee more beau- 
tiful, and better adapted to thy position in this edifice ; so 
mayest thou work to render others what we have made 
thee. But to aid thee in thy labor, thou shouldst take 
this square and plumb, so that thou mayest try the stone, 



A1W OTHERS IN THE SPIRIT WORLD. 41 

until it squares with this rule, and works with this line and 
plumb, when thou wilt see its use in the temple for which 
thou hast prepared it. I have now given thee thy direc- 
tions, and trust thou wilt shew thyself a workman, who 
will be faithful to the trust committed to thy charga 
What sayest thou ? " 

T. Thou wilt find thy servant faithful in all things. 
But may I know my Master ? 

G. One is thy Master, but many are thy fellow-ser- 
vants. He who controls as a father controls his children, 
by the voice of kindness, is thy Master, and we are his 
family. Dost thou not know who controlled thee, and 
made thee obedient ? He is thy Master. The mind that 
controls others, is the Master of those whom it controls, 
while those who are controlled by him, are servants to 
obey his will. The Master is as the servant, and the ser- 
vant as the Master, in the work required of thee. We 
may not be controlled as slaves are controlled, n@r yet as 
slaves are worked ; for our Master is not a tyrant, but a 
co-worker with us in the good of all. He rules with at- 
traction, as the sun rules the planets. He rules with wis- 
dom, as he has received wisdom. Force has no authority 
here, only as an attractive principle to hold the workmen 
in a desired position — a position for which they are fitted. 

T. When we serve one another, we are servants, I 
suppose. 

G. We are servants of good to them. But when we 
serve ourselves by their industry, we serve them as slaves 
are served. Thou wilt see we are free, and yet servants 
of many. Dost thou see the eagle perched on that banner ? 

T. I see. He cries, " Many in one. " Many may be 
one, and one many. 



42 THE PILGRIMAGE OF THOMAS PAINE 

G. Truly, Thomas. Many may not be in one also. 
Thou hast seen many oppress the few. Thou hast seen 
the few victorious over the many. I know thy course 
against tyranny. I saw thee when a stripling, in the cause 
of freedom, but thou wast not as thou seest now. Here 
freedom is not oppression by force. No mind will say 
unto thee, " go, and thou goest; or come, and thou com- 
est ; " because it is his will, and not thine. Here, thy 
Master's will is thy will, and what is thy will that thou 
doest, as thou ail required. When thy Master and thou 
agree in all that thou doest, thy freedom is what slaves do 
not enjoy, nor is thy servitude the bondage of slavery. 

T. What rule will make him, thou hast called Master, 
a master over the workmen ? 

G. The same rule, or law, which controls the material 
world. As the sun controls the system of orbs that re- 
volve around it by its attractive power, so it masters or 
controls * them; and yet thou seest no inharmony or dis- 
turbance, no resistance or oppression from the authority it 
exercises. It is control, as we would have rule exercised 
over minds. Nature is free; and what nature justifies, 
that thou wilt not disapprove. 

T. Can I not wrong nature and myself ? 

G. Thou canst wrong thyself by denying the laws of 
nature ; but thou canst not do what thy mind forbids thee. 
Nature is denied, when resistance to attractive power i3 
seen. Nature is disobeyed, when oppression denies the 
freedom which we enjoy. Thou earnest to these courts 
because thou didst desire more wisdom, No force was 
necessary to bring thee here. No resistance didst thou 
offer to the pilgrimage thou hast made. Thy will was as 
free as air, and when thou didst come, it was control which 



AND OTHERS IN THE SPIRIT WORLD. 43 

brought thee. Thou wast drawn by affinity, by law of 
rule and power over thee, so that thy coming was as free 
as thy will, and thy will was as free as thy coming. Thou 
wast drawn, and drawn as thy desire sought. "When thou 
seest, as thou wilt see, the harmony of this temple and its 
just proportions, thou wilt not 'wonder at its arrangement, 
nor need instruction to displace thy errors. If thou 
wouldst be wise, let not thy prepossessions forestall thy 
judgment. 

T. But what must I do with these implements of in- 
dustry ? 

Gr. Take them in thy charge, and with them this com- 
pass, to aid thee in thy work. Remember, also, that 
wherever thou goest, these thy implements shall be a sign 
of thy masonry, and thy work thy recommendation among 
thy fellow servants. As thou hast received them at our 
hands, so use them as not to abuse the purposes for 
which they were intended. 

T. Have I no one to commend me, but these tokens 
of my profession? 

G-. These tokens will reveal thy work, which thou hast 
received, and thy work will not dispute the use of the 
implements. Thy name will be known wherever thou 
goest, because thy works will follow thee. 

T. When I go hence, unto whom shall I go ? 

Gr. Thou wilt go as thou seest need of thee. Thou 
wilt see need of thee where thy work will adorn the un- 
comely things with the beauty and usefulness of this 
sphere of wisdom. Thou wilt reveal with thy skill the 
hidden beauty of deformity, and develop the intrinsic 
value of mind, concealed beneath the rubbish of error and 
wrong. Let thy dexterity and moderation be known by 



44 THE PILGRIMAGE OF THOMAS" PAINE 

thy works, so that the whole building of God may re- 
sound with, shouts of joy. 

When my guide had aided me thus far, he said : " Now, 
Thomas, thou wilt turn thy face to the left, and receive a 
lesson from the High Priest of this temple." 

I turned and walked about four or five paces, when he 
said, " This is the High Priest He has a message, and 
will now aid thee in thy duty to those with whom thou 
wilt henceforth be associated. Listen attentively to what 
he may say, and let thy mind be opened to the words 
which he may speak for thy benefit." 

As he arose, a mind said to me, " Kneel." 

" Why so ? " I inquired. 

" This is the order when he speaks." 

I knelt, and he proceeded: "Thomas, wouldst thou 
understand more of the mysteries of this company 8 " 

I responded, "What is useful, I would not refuse." 

P. Open then the book, and read. 

I opened the book, and read: "What man, having 
an hundred sheep, if he lose one of them, doth not leave 
the ninety and nine in the pasture, and go after that which 
is lost, until he find it ? And when he hath found it, he 
layeth it on his shoulders and rejoiceth; and when he 
hath brought it home, he calleth his neighboring friends, 
and saith unto them, Rejoice with me ; for I have found 
my sheep which was lost. I say unto you, likewise, that 
joy shall be in heaven over one sinner that repenteth more 
than over ninety and nine just persons, who need no repent- 
ance } " 

P. Thou hast well read thy lesson. Dost thou wish 
an interpretation ? I see thy mind responds, nay. Thou 
hast well said, nay. I am not here to interpret what thou 



AND OTHERS IN THE SPIRIT WORLD. 45 

understandest, neither would I have thee undertake to do 
what that book forbids thee. Shouldst thou wish for more 
light, thou wilt not find it without a revealment be made 
to thee. What is revealed, is well, and what is not re- 
vealed, thou wilt not find by any interpretation which thy 
wisdom may see fit to place on the words of another 
Thou mayest interpret thy own words, but thou hast no 
right to disturb the words of another, lest thy interpreta- 
tion be taken for the wisdom which instructs thee. 

T. How then am I to understand this book ? 

P. Thou wilt understand, thy duty is not of thy own 
construction of what is required by the just rule thou hast 
received ; for the book will serve thy harmony and peace 
far better without interpretation, than with it. Thou wilt 
see that angels do not need minds, who are lower than 
themselves, to interpret what is above themselves. When 
thou hast dispossessed thyself of errors forced upon thy 
mind by education, thou wilt not need a commentary to 
aid thee in thy duty. Hast thou not read, and dost thou 
need an explanation of what thou hast read ? 

T. I need no explanation of that passage. 

P. Truly, and when thou wilt read other passages, as 
thou hast read that, then thou will say of such also, I need 
no explanation, because thou will be guided by such im- 
pressions as will unfold to thee the beauty thou seest in the 
pasage thou hast read. Thou seest the prediction verified 
in thy presence. Thou hast repented of thy sins, and thy 
repentance has brought thee to these courts to receive the 
joy of well done, good and repentant servaut ; enter thou 
into the joy of thy Master, and sit down with us to this 
banquet of good things. 

T. I accept the offering, and trust I shall prove myself 



46 THE PILGRIMAGE OF THOMAS PAINE 

worthy of the society whose kindness is a sufficient pro- 
tection against the sin of ingratitude. But will any mind 
go with me on my mission ? 

P. When thou goest, then thou shalt have company ; 
but obligations are yet to be made known to thee. Thou 
will not depart until thou hast received thy passports. 

T. And from whom may I receive what is lacking ? 

P. From the mind who has recorded thy works. The 
guide will now conduct thee to the inner court of this tem- 
ple where thou wilt receive thy passports, and from thence 
thou wilt go on thy mission with thy companions, who will 
aid thee and co-operate with thee in doing good to thy 
fellow servants whom thou wilt bless with - the blessing 
thou hast received from this visit. 

The guide said, " Follow me." 

I went. He conducted me to a circle whose counte- 
nances glowed with continual brightness, and whose voices 
were sweeter than the ^Eolian harp. As I advanced into 
a large area in the center of a magnificent court, I saw a 
light streaming from heaven, and a cloud of wdsdom broke 
upon me in ineffable glory. So great was that light, and 
so dense was that glory, that I was uplifted like a bark on 
a wave, but not to sink in despair. As I rose, I continued 
to rise till my soul was willing to view the height and 
depth of a mercy that never shuns misfortune, or conceals 
bread from the -hungry. "Here rest, Oh, my soul!" I 
said to myself. 

G. Why dost thou rest ? Art thou weary with thy 
progress ? 

T. I am not weary, friend, but my mind is lost in the 
grandeur. 

G. Thou hast well said, Remember, now, that thy 



AND OTHERS IN THE SPIRIT WORLD. 47 

elevation to this position was not of thyself, but of that 
cloud of mercy which bore thee, and on whose bosom thou 
surveyest the prilgrirnage thou has made. Thou wilt also 
remember, that thy servants from whom thou hast received 
instruction, have uplifted thee by their strength, so that thou 
mayest see what thou now beholdest. In due time, thou 
wilt be permitted to see other things. 

Stooping down, he gave me a white stone with a new 
name therein, which, said he, il no man knoweth but he 
that receiveth it. This is thy passport, and unto whom- 
soever thou shalt go of thy circle, they shall bid thee wel- 
come ; and thou shalt not take with thee scrip, nor purse, 
nor two coats, for thy garments shall not tarnish, nor thy 
mind perish, because thou art denied sympathy and friend- 
ship." 

I received the white stone with the new name therein, 
and when I saw the name, I wondered at its meaning. 

G. Thou needst not wonder, Thomas, for what was 
thy name in thy infancy, thou canst not bear with thee 
into these mansions of light and peace. Thou wilt, hence- 
forth, answer to thy new name in this circle of wisdom. 
Thou wilt now return with me, and when thou returnest, 
offer this passport to thy Master, who will explain some 
things to thee why thy name should be changed. 

We returned. The cloud of mercy shone as brightly 
and gloriously when I descended, as when I ascended. I 
then gave the Master the white stone, when he said: 
" Thomas was thy name in infancy. In infancy thou didst 
not remain. Thou hast grown to the stature of a man. 
"When thou wast a child, thou didst speak as a child, and 
understand as a child ; but now thou art become a man, 
thou ehouldst put away childish things, Henceforth; let 



48 THE PILGRIMAGE OF THOMAS PAINE 

not thy name be called Thomas Paine ; for thou wilt not 
answer to a name which misrepresents thy true character, 
since thou hast found favor which has instructed thee to 
sail no mind, l common or unclean.' " 

T. Am I then to be called by a new name ? 

M. Thou shalt be called by this circle a new name, 
which thou seest in the white stone thou hast received. 

T. And wilt thou read the new name ? 

M. " Contentment" Such is thy new name, because 
such is thy condition. Thou hast sought for light and 
perfection in the degree of this circle, and as thou hast 
found, so thou art contented with thy finding. Thou w T ilt 
not answer to any other name, when thou respondesfc to 
the call of thy fellow servants. In thy infancy and child- 
hood, thou didst call mind " common and unclean," but 
now thou wilt do so no more. Thou hast seen that thy 
mind was as thy fellows, but wisdom has shown thee that 
what thou hast denounced as " unclean" in thy works and 
by thy words, is not as thou hast said. No unclean thing 
can enter here, because light and purity will cleanse the 
immortal mind from the impurities of worldly wisdom and 
ignorance. 

T. But should I retain my old name when I converse 
with other circles ? 

M. Thou mayest answer, but when thou answerest, let 
thy signature be without dissimulation. Shouldst thy 
friend recognize thee by thy infant name, thou mayest 
respond ; but when thou meetest a mind of this circle, thou 
wilt be hailed by thy new name, and respond to its an- 
nouncement. 

T. Then a new baptism may be necessary, When 
my infant name was bequeathed, I was baptized. Ought 
I not now to receive a new baptism ? 



AND OTHERS IN THE SPIRIT WORLD. 49 

M. Thou wilt proceed to the High Priest of this circle, 
who will answer thy question. 

The guide conducted me again to the chair of the High 
Priest, who said: 

"I heard thy inquiry, and thou wilt listen to my 
answer. Thy baptism was not of wisdom, but of water. 
When thou wast baptized, thy mind was not affected. 
The outward man only became the subject of purification. 
Now thou art introduced into this circle, thou wilt be 
taught to put away childish things, and consecrate thyself 
to the work of benevolence. To aid thee in thy work, I 
will impress thy mind with the spirit of this circle ; yea, I will 
baptize thee in a fountain, which comes like a pure river 
of water from the throne of wisdom. Reach forth, oh, 
God ! from courts of more than mortal glory, the oil of 
gladness, and let thy servant be washed in the stream of 
thy mercy." Placing his hand upon my head, he said: 
" The wisdom of God be upon thee, and give thee peace." 

When his hand rested on my head, I saw a stream 
descending from wisdom's holy court, gentle as the dew of 
evening, and clear as the mercy of God. It came like 
water in the rising tide, and overwhelmed my mind with 
a flood of living light. I saw the stream^ and the stream 
carried away the question of baptism, and left me pure 
from all doubt of its character. 

" Thou understandest," said my guide, "that water bap- 
tism is for infancy, while the baptism of wisdom, which 
thou hast been permitted to receive, is for minds of under- 
standing. This is the baptism of truth. This is the stream 
of divine grace. This is the water of life. This is the flood 
which shall never pass away. This is the sea without a 
shore; and Contentment will receive wages. Content- 
3 



50 THE PILGRIMAGE OF THOMAS PAINE 

ment is satisfaction with reward; and when thou goest 
hence, thy reward will be with thee forevermore. Thou 
wilt now rest with us." 

When the guide had ended his saying, there came a song 
of sweetness. Ihe whole circle joined in one melodious 
anthem of joy, which was followed by an ode of order. 
The words were words of sympathy. They touched my 
feelings. I saw what was my delight, a society where 
brotherhood was no unmeaning expression. I had found 
a kindness which no mortal can understand while in the 
body. I found a society unlike any thing on earth. It 
was a society, linked in union by an immortal chain. It 
was a home, where there was bread enough, and to spare. 
It was a temple not made with hands. It was made by 
the Grand Master Builder of heaven and earth. Its pillars 
were holiness and truth, and its " chief corner stone," wis- 
dom without imperfection. I saw what no mind can see, 
and what no language can express, in this temple. There 
were emblems of order, emblems of honor, emblems of 
brotherhood, emblems of wisdom, emblems of peace, em- 
blems of innocence, and emblems of victory. 

When my guide saw my mind contemplating these 
wonders, he said v " Thou wilt bear with thee the impress 
of these emblems on thy mind, and thou wilt see thy 
reward in the obedience which will be expected of thee. 
Soon thou must go with me. The wail of misery invites 
our aid. Thou wilt do thy pleasure." 

T. My pleasure is to do as thou hast said. I will not 
refuse thy command. 

G. No ; as it is thy will. 

T. As it is thine also. 

" As it is of this circle," said the Master. 



AND OTHERS IN THE SPIRIT WORLD. 51 

" Even so, Amen," responded the High Priest. 
" Friends, when ye shall return, bring your friend, 
without money and without price." 



52 THE PILGRIMAGE OF THOMAS PAINE 



CHAPTER III. 



THE LANDLORD AND THE COTTAGE MANIAC. 



The Cottage — Landlord impressed — Efforts of spirits — Maniac threatens 
his family — Landlord advises to send for the minister — Wife want 3 a 
doctor — Iron moved by a spirit — Nobleman and Mary confounded by 
the sounds — Attributes the sounds to satan and -witches — Becomes agita- 
ted — Boasts of English courage — Gives Mary a half crown — Sends for 
a physician — Maniac grows more ill — Tea and sugar bought — The doc- 
tor comes and prescribes — Aid promised — Curate required to pray at his 
home — The maniac dies — Grief of Mary — Parental counsel at the time 
of her marriage repeated — Her husband buried — The family taken to the 
Alms-house — Affecting conversation between the mother and her son — 
The overseer questions Mary— Oppression of the poor— Voluntary and 
involuntary servitude explained. 

There were works which no mind can comprehend, revolv- 
ing around our heads, when we left the archway. " I am 
not a medical mind," said my guide, " but do you hear 
that groan of distress ? u 

I replied in the affirmative. 

" To the house of need, then will we go," said he. 

When we reached the cottage, I saw the mind was 
frantic with despair. 

G. Yea; and thou seest the cause. 

T. Truly, but who shall believe our report ? 

G. Thou wilt not say, but do as thou canst to aid. 



AND OTHERS IN THE SPIRIT WORLD. 53 

This cottage stood near the Thames, and about six 
miles from London. The mind of the almost distracted 
man, was writhing in the agony of death. The family of 
children were weeping beside the mother, who was sitting 
at a little distance from the couch, on which the invalid 
rested. I saw no other company present. They were 
not affluent, but depended upon their industry for sub- 
sistence. Near by, lived a lord of the heritage, who rode 
in livery, and fared sumptuously. He was apprised of the 
dangerous illness of his servant, and knew the wants of 
the dependent family. He came not near, but his wife 
sent a few necessaries by another servant, whom we saw 
leaving the cottage as we entered. 

"There is wretchedness here," said my companion. 

T. Truly ; but what can we do to mitigate the evil ? 

W. We can do what we can, and what we can not do, 
will not be our fault. Thou mayest go to the landlord, 
and impress his mind to come here speedily. 

I went. He was viewing his farm. It was a smiling 
season. The luxuriant foliage of nature was never more 
picturesque. The wild birds were chanting their melodi- 
ous sonnets, and the lowing herds were grazing on the 
fertile field. When I approached him, he was meditating 
upon the probable income of his estate. I was not with- 
out hope of making an impression favorable to humanity. 
I was aided by a near relative of the suffering man. We both 
aimed instantaneously our power to make him feel a sym- 
pathy for the distressed. I saw he was impressed with 
our wish, and he turned around as if to go to the cottage ; 
but as he turned, he said to himself, " Why should I go 
there; this world is full of misery. There is yonder city; 
what could I do to remove the ills of that great metropolis ? 



54 THE PILGRIMAGE OF THOMAS PAINE 

It is the misfortune of some to be poor, and what is their 
misfortune is not my fault." 

" What can we do ? " said my assistant. 

" "We will still do our duty," I replied. " If you will 
act as you can to impress his mind with sympathy, I will 
aid his conscientiousness to go with us." 

" Even so," said he. 

We continued our work till he said, " On one account, I 
wall go and see him. He has been faithful unto me, in 
many things, and I will not now be ungrateful for his 
services." So saying, he went to the cottage. On enter- 
ing it, he was met by the wife of the frantic man, who 
said: 

" Dear man, I am distracted with trouble. My God ! 
what shall I do ? He is insane, and we have to watch 
him every moment. Last night he was determined to kill 
me. He said we would not receive religion, and God had 
commanded him to kill us. Oh ! what can we do," she 
cried, piteously. 

" I think I would send for the minister," said he ; " it is 
not possible he can live long in such a state. Perhaps, he 
might afford him relief by preparing his soul for death." 

" Would it not be better to get a doctor, my lord ? " 

" It is of no use to get a physician now ; it is too late : 
^o-morrow will end all his troubles," replied the landlord. 

" Oh, dear me ! " sighed the wife ; " and I would to God 
it might end mine ; but here are our dear children ; who 
will care for them when death has ruined our hopes ? " 

" Thou nearest that lament," said my associate. 

" I hear. Shall we despair ? Never, while human woes 
require our aid. Never, until success attend our efforts ," 
said I, 



AND OTHERS IN THE SPIRIT WORLD. 55 

At my suggestion, my associate made a noise, which 
attracted the attention of the nobleman, as he was called. 
It was made by removing a piece of wrought iron, resem- 
bling a broken knife, which rested over a window. 

"What is that?" said he. 

The wife, whose name was Mary, said, " I see nothing." 

The same noise was repeated. 

a Do you hear that ? " said the nobleman. 

" Yes ; I hear a rattle of the window," replied Mary. 

" That was not the window," said he. 

Stepping to the window, he placed his hand upon it, 
and said, " The window is firm, perhaps it was the old 
iron." 

When we saw his attention drawn another way, the 
sound was again produced. 

" It is that iron," said he ; " but what moves it ? " 

" I don't know," said Mary ; " it will soon rattle again, 
perhaps." 

It was not long before he wished to hear again that 
noise. While looking steadily upon it, the iron fell to the 
floor. " There," said he, " I knew it was the iron. I won- 
der what done that ! " I stood near him, and impressed 
his mind with the conviction that spirits wrought sucb 
things. He was impressed, as we could ; and, at length, 
said he, " if that old iron was not lifeless, I should be- 
lieve it could move itself." 

M. Oh, my worthy lord ; do not — I shall be afraid 
of seeing gbosts, when I am alone. 

L. Pshaw ; a gbost never made that noise. 

M. What then? 

It was not more than a second before the iron was up- 
lifted about a foot, and fell on the floor, 



56 THE PILGRIMAGE OF THOMAS PAINE 

" Well: wlio knows what all this can mean ? " said he. 
" The devil must be amusing himself. I wish he would 
come, and heal this dying man." 

" You do not suppose the devil will do good ? " said 
Mary. 

L. No ; but, when I was not more than eleven years 
old, I recollect my mother said, " a good fountain can not 
send forth bitter water, nor a bitter fountain good water." 

When we had aroused his mind on the subject of spirits, 
we wished to avail something which would be serviceable 
to the mind, writhing in distress. Accordingly, we worked 
so as to make a manifestation near the Led. He was now 
excited, and verily thought these sounds were premonitions, 
of some awful visitation of Providence. 

L. It may not be doubted that there is some meaning 
to these sounds. If I were a believer in witchcraft, I 
would say that witches had something to do with these 
noises. Perhaps, it will appear that my days are numbered. 
If so, will another noise be made ? 

My associate now responded by a sound, as before. The 
nobleman was horror-struck. " The devil is in this," said 
he. " If my days are numbered, will that rattle of the 
iron be repeated ? " 

The rattle was heard again. But gathering a little more 
courage, he said, mentally, " a coward is worse than a 
traitor. I am an Englishman. Never let it be said, that 
an Englishman is afraid of ghosts." My guide then im- 
pressed his mind to ask,.-" do you want any thing of me ? " 

The well known rattle responded. 

"Perhaps,'' said he "it will be well to call the doctor." 

" Rattle, rattle," was the response. 

" Now, there must be intelligence some where to produce 



AND OTHERS IN THE SPIRIT WORLD. 57 

these noises," said he. " I do not know what may be the 
result. But do not be alarmed. I will send a man after 
my physician, and when he comes back, I will return. 
In the mean time, Mary, you may remember that ghosts 
never murdered any one. Have you wanted a little tea 
and sugar for John ? It will not do him harm, — and 
you may take this half crown, and get what it will buy. * 

The unfortunate man was worse. He had heard what 
they had said about his dying. In a half conscious state 
of mind, he said, " Mary, what did he want ? He need 
not be vexed about rent — he will not ask again where 
I am." 

" No, no: He wanted to see you, and he gave me this 
half crown to get some tea and sugar for you, and besides 
he has sent for his doctor — all very kind. He is a kind 
man in sickness. It is not every landlord you know, who 
would even come to visit a servant in sickness, much less 
offer them aid ; I hope he will get the doctor, and you 
will get around again. * 

The little boy was dispatched to a shop, where he bought 
a half crown in value of tea and sugar. He returned with 
bounding feet, and said; "Mother, Sam ax me where I 
got my money to buy tea and sugar." 

" Hush, my child ! you will disturb your father. He 
must have rest before the doctor comes." 

In about an hour, the landlord and the physician 
came. The physician was a profound man in the science 
of medicine, and experienced in his profession. He grad- 
uated from the University at Edinburg, in the year 1791. 
He received his diploma, and was reputed a successful 
practitioner of medicine in the hospital of London, for 
many years. As he advanced toward the bedside, or 
3* 



58 THE PILGRIMAGE OF THOMAS PAINE 

rather couch of the sufferer, he was met by the wild roll- 
ing eye of the patient. Taking his hand, he said, " He 
is somewhat feverish, and there is a degree of inflamma- 
tion on the brain. I would recommend mustard, applied 
to the feet, and cold, wet cloths to the neck and forehead. 
You must not," said he, " agitate his mind about dying; 
for he wearies himself too much now about his prospects. 
Let him have some nourishment, as his appetite may 
crave, when he is sane; but do not urge him to eat or 
drink any thing. It is possible he may not want any 
thing, but you will need some one who will aid you to 
watch with him to-night." 

" I will send one of his comrades," said the nobleman. 

Doctor. Then I will write down the prescription. 

L. That will be unnecessary, because he can not read. 

D. And can not this woman read ? 

M. No, sir ; my parents were poor, and I was not sent 
to school. 

" It is important," said the doctor " that this prescription 
be strictly adhered to. The least deviation may prove 
fatal to his recovery." 

" I can remember all," replied Mary. 

When the doctor was about to leave, Mary and the no- 
bleman accompanied him to the yard. " She said, " do 
you think John will get well, doctor ? " 

D. It is possible ; but the chances are against him. 
The brain is very restless, and besides there is a predispo- 
sition to monopolize the entire control of his whole sys- 
tem. I have never known so aggravated a disease to be 
overcome without the greatest care. If he should live till 
morning, I will see him again. 

M. Would it not be well to ask the curate to pray ? 



AND OTHERS IN THE SPIRIT WORLD. 59 

D. The curate will not aid his recovery, and I would 
recommend that he should not visit you till John is better ; 
but, if you really desire his aid, you will ask him to pray 
for your husband at home. 

M. Not at home ! 

D. Yes; at home, God will answer, as here. 

The landlord and the physician went away. The eve- 
ning was still, and no comrade came to watch with the 
suffering patient. The lone night wasted away, until near 
two o'clock in the morning, when John was released from 
his mortal body, and we received him, as we had been 
received. 

During the last convulsive throes of agony, his wife be- 
sought God, imploringly, to have mercy on his soul. 
Never went up to heaven a more sincere and fervent sup- 
plication for aid, than this dejected and despairing wife 
offered for the companion of her youth. Alas! what 
wife could do more, when mind is torn from mind, and 
no appearance of reuniting again. The whole heart was 
given to her husband, and he honored the marriage vow 
with a constant integrity, which made even the cottage 
to smile with the warm affection of true hearts. " I was 
well satisfied," said she, " with my poverty, with my union 
to make me happy; but now, oh, my God! what shall I 
do ? Oh, dear, what can I do in this unfriendly world ?" 
Then she sighed, and sighed from the soul ; but her sighs 
were aggravated by the mournful despondency of her dear 
children. She was heard to say: " When my father con- 
sented to our marriage," he said, " Mary, you must not 
think this beautiful world is all sunshine and summer. 
There will come clouds of sorrow, nights of gloom, and 
days of adversity. You will remember my saying, Mary, 



60 THE PILGRIMAGE OF THOMAS PAINE 

when the winter of bereavement howls its angry blast 
around your dwelling, and no voice of kindness gladdens 
the solitude of your weary hours. But now you have con- 
sented to marry the man ydu love ; be faithful, even unto 
death." 

Such were the silent meditations of a soul, surcharged 
with grief, as we witnessed at the cottage of a laborer. 

Two days afterwards, I saw the body conveyed to the 
Potter's Field, and the wife and children to the alms-house. 
During this period, no landlord came near the cottage. 
The widow mourned without hope, and the three children 
clung to her with unusual affection. The boy who was 
the oldest of the children, seemed to realize the calamity. 
He said : 

"Mother, what shall we do now, my dear father is put 
in the ground ? " 

" I suppose," she replied, " we shall be separated. Oh, 
my child, you distress me. You will see your kind father 
no more. They have buried him in the cold earth." 

J. Will he never come home again ? 

M. No ; he can not come back here, James. 

J. Will he stay there in the earth, mother I 

M. His body will stay there, but his spirit will appear 
before the bar of God, at the great day of judgment. All 
will appear before the throne of God to receive their re- 
ward ; so you must be a good boy, James, that you may 
go to heaven. 

J. Has father gone to heaven ? 

M. I don't know, my child ; he was not a member of 
any church ; but he never wronged any body, as I know 
of. He will wait till he receives the sentence of God, and 
then all will know. 



AND OTHERS IN THE SPIRIT WORLD. 61 

J. How long will lie wait, mother ? 

M. I don't know, my son. 

J. Where will he wait ? 

M. You must not ask such questions. The Bible does 
not tell us any thing about it, and we must not ask for 
things which are not revealed. 

When two days had passed, the wife and children were 
conveyed to the alms house. The overseer said to Mary : 

0. Is your father living ? 

M. No, sir, he has been dead about three years. 

O. Did he leave any property ? 

M. I was not at home when he died, but I heard he 
died in the hospital. 

0. In what hospital ? 

M. Well, they called it a hospital, such as they have 
in the army. I heard my mother say he was wounded, 
and brought home to England, and he never got well 
again. 

O. At what battle was he wounded ? 

M. I never knew the place, but it seems to me more 
like Waterloo than any other name. 

During this investigation, my mind was impressed to 
work a reform. I saw the injustice of oppression in all its 
naked deformity. The lords of the soil had monopolized 
all that could afford subsistence by cultivation, and then 
demanded the service of the landless at their own apprisaL 
11 What better is this," said I to William, "than chattels 
in slavery?" 

W. Thou wilt see a difference. A voluntary servitude 
is willing bondage, but involuntary service is unwilling 
subjection to the will of a master. A willing service is the 
result of conditions ; but an unwilling bondage is the re- 



62 THE PILGRIMAGE OF THOMAS PAINE 

suit of cruelty. It is oppression without acquiescence, or 
reward for labor, by contract. 

Not receiving a clear solution of my inquiry, I asked, 
" What is the difference between voluntary and involun- 
tary slavery." 

W. Voluntary slavery is to do what is required by a 
contract. The doer voluntarily assents on condition of 
receiving a stipulated compensation. Involuntary slavery 
is to do what the mind would not do unless coerced by 
compulsory measures. It does not contract to do any 
thing, but is forced to do what the master requires. 

T. But do not the circumstances of the poor in Europe, 
coerce them to contract for service, which other conditions 
would not approve ? 

W. Thou wilt remember, Thomas, that other condi- 
tions coerce the master to hire and pay them for their ser- 
vices. The compulsion is, therefore, mutual, and what- 
ever is mutual is equitable. But when a mind is com- 
pelled to do service without the assent of the doer, there 
is no mutual necessity, nor equity in the arrangement. 

T. There is no necessity, I trust, then, which would 
justify the misery that results from the oppression of the 
poor, in neglecting the means essential for their comfort. 

W. Thou hast well judged. Had avarice the wisdom 
of truth to control its treasures, the folly of oppression 
would find no habitation among men. But what thou 
seest is generosity, when compared with the injustice thou 
wilt behold in thy pilgrimage. 

T. Spare me, then, the sight ! 

W. Hast thou not a heart to do good ? And wilt thou 
shrink from its performance, because the sight is unwel- 
come? 



AND OTHERS IN THE SPIRIT WORLD. 63 

T. I will not shrink from my duty; for where duty 
calls, there is my pleasure, my bliss, my heaven. 
W. Then, follow me. 



64 THE PILGRIMAGE OF THOMAS PAINE 



CHAPTER IV. 



VISIT TO THE CASTLE. 



The Castle described — The centurion alarmed — Faith proved by works — 
Interpretations of the Bible disallowed — Penn called an infidel — Dialogue 
between the centurion and Penn — Teacher called — Dialogue continued 
— Theological opinions the cause of strife and wrong — Paine and Penn 
retire — Conversation between them — Witnesses beheaded — Dialogue be- 
tween the Teacher and his Master — A wheel within a wheel — Gold and 
silver the motive power — Attraction of affinities — Fear and hope make 
slaves — The king's palace — Conversation between Thomas and William 
— Grand Master instructs Thomas — A new song — Consistency wrong 
when minds are wrong — Experience the proper test of principles — Some 
minds serve two masters — Works justify — Repentance is salvation — De- 
parture for the Temple. 

He conducted me to a wall. There was no door of en- 
trance. It was made of scorn. I could see through the 
wall, for there were a great many port holes. I saw a 
wild circle of minds peeping through these holes, as though 
suspicious of our encroachment. When we had passed 
around the fortress, I heard the centurion say, " To arms, 
to arms." He was a dark mind. He was told by my 
companion, " We are not enemies, but friends." 

C. What hast thou to do here ? 

W. We have come to aid thee. 

C. Hast thou not learned, that we do not admit 
strangers within these walls. 



AND OTHERS IN THE SPIRIT WORLD. 65 

W. Thou wilt not refuse what we do not ask. We do 
not ask admission within such walls, but we seek the de- 
liverance of thee and thy fellows. 

C. Deliverance! Who art thou that profferest de- 
liverance to the saints under my command ? 

W. I am thy friend, and the friend of thy compan- 
ions. 

C. How may I know thou art what thou say est? 

W. By my works. 

C. Dost thou believe in the Bible ? 

W. Thou wilt see my faith by my works. 

C. Thy works will not save a mind. 

W. What then will save ? 

C. Believe in the Bible. 

W. Will a belief in the Bible save without works? 

C. A belief in the Bible will lead to good works, and 
faith and good works will save. 

W. Thou hast said, believe in the Bible. Will that 
belief save ? 

C. Yes; because it will lead to good works. 

W. Does a belief in the Bible lead all who believe to 
good works only ? 

C. Thou art an infidel, and yet thou profferest deliver- 
ance unto the people of God. 

W. Thou wilt not revile when thou obeyest our in- 
struction. 

C. But ought not I to call thee by thy true name ? 

W. Then, thou wouldst not rebuke when it is not thy 
prerogative to judge. Dost thou remember the record of 
thy confidence — that thou shouldst not judge, lest thou 
be judged ; for with what measure ye mete unto others, 
it shall be meted to you again. 



66 THE PILGRIMAGE OF THOMAS PAINE 

C, I will not agree with thee, that because I have said 
thou wast an infidel, therefore I shall be judged as such 
before the bar of God. 

W. Thou wilt then disagree with thy Bible ? 

C. Thou wilt allow an explanation of that passage, I 
suppose ? 

W. When thou askest me to allow thee to explain, I 
want thee to understand, that thy explanation is not mine. 
Thou may est not explain for me ; for possibly thy wisdom 
may wholly destroy what those, in whom thou believest, 
have sought to establish. What thou sayest is thy own, 
and what is thy own, thou shouldst not impute to another. 
Thou callest us infidels; but we never seek to destroy 
another's property, as thou hast proposed by thy offer to 
explain what thou, perchance, hast no authority for doing. 
Hast thou read the prohibition \ 

C. What prohibition ? 

W. Whosoever addeth unto the sayings of the pro- 
phecy of this book, God will add unto him the plagues 
which are written in this book; and whosoever taketh 
away the sayings, God will take away his part out of the 
book of life. What is thy explanation but adding or 
diminishing the record of another ? 

C. It is all infidelity to talk as thou dost. 

W. Thou sayest, then, that the words of the Bible are 
infidelity ? 

C. No ; but when thou deniest the instrumentalities 
of revelation, thou savorest the cause of infidelity. 

W. What instrumentalities does revelation require to 
reveal itself? 

C, It requires an explanation. 

W* Is the explanation a revelation ? 



AND OTHERS IN THE SPIRIT WORLD. 67 

C. It is an explanation of dark passages in the Bible. 

W. Well, is an explanation of dark passages in the 
Bible, a revelation from God? 

C. No ; but it is essential to mind, in order to be saved. 

W. Is that essential to mind which does not agree 
with itself, and contradicts what is revealed ? 

C. A correct explanation is consistent, and does not 
contradict itself, or the Bible. 

W. But hast thou not contradicted the Bible, and dost 
thou not recommend an explanation which expressly takes 
away the whole force of a divine prohibition ? 

C. No ; it gives it a different meaning, that is all. 

W. True ; and that is what thou art forbidden to do. 

C. I will not submit my judgment to the control of 
infidels. I see that thou wilt persist to aid infidelity. 

W. Thou wilt see what thou hast not yet seen, if thou 
wilt listen to the voice which requires obedience. Thou 
wilt see thyself as thou never wilt desire to see again. 

C. How so ? I am not ashamed of the cross of Christ. 

W. Thou wilt not obey. 

C. I will obey what is just and reasonable, and wouldst 
thou have me do more ? 

W. Is the Bible just and reasonable ? 

C. Truly. 

W. But thou wilt not obey that. 

C. Then, I am not a Christian. 

W. Well, hast thou said. But wilt thou not revile, 
and wilt thou abide by the instruction of the Bible ? 

C. I trust my all in that blessed book. When I gave 
my heart to God, I resolved to live for his glory. 

W. And is it for the glory of God to revile thy brother, 
and deny what revelation and thy vows unto the Lord 
have made incumbent upon thee to perform ? 



68 THE PILGRIMAGE OF THOMAS PAINE 

C. It is not. But who has reviled ? ■ Who has denied 
his vows and revelation ? 

W. Hast thou need to be informed, that no name is 
so offensive in thy sight as infidel ? And didst thou not 
use that word to revile thy brother ? Is that for the glory 
of God, which injures thyself and those that hear thee? 
When thou shalt see thyself, as thy Master seeth thee, then 
thou wilt not contradict his instruction. Thou wilt not 
dispute with revelation, because thou dost not comprehend, 
by reason of thy confinement, the wisdom it discloses. 
Wouldst thou evacuate this castle ? 

C. I would consult my teacher, and exercise my reason. 

W. Who is thy teacher, and what is thy reason ? 

C. That thou mayest explain. 

W. Thy teacher will not consent to any interference. 

C. Thou mayest explain, and I will counsel with him. 

W. Better that thou shouldst call him, and I will con- 
verse with him before thee. 

The mind soon said, " He is here." 

W. Thy teacher will explain. 

T. This castle is the gate to heaven. No man can 
gain admission to the sanctuary of wisdom, unless he shall 
deny the world, and take up the cross. 

W. What world must he deny ? 

T. He must deny all ungodliness, and all worldly- 
mindedness, and pride. He must deny the world of 
vanity and pleasure. 

W. He must not deny himself pleasure ? 

T. Yes; he must deny himself the pleasures of. sin 
for a season, that he may inherit eternal life at the day of 
judgment. 

W. Thou wilt not say he must deny himself the 
pleasure of good ? 



AND OTHERS IN THE SPIRIT WORLD. 69 

T. No : but minds must deny what will do them much 
harm. 

W. Will good do minds harm ? 

T. The good of sin will curse the soul at the day of 
judgment. 

W. Then, wilt thou inform me, why it would not be 
better to call that good, evil ? 

T. It is good now to the sinner ; but when God comes to 
make up his jewels, he will separate the chaff from the wheat. 

W. Will God gather his jewels together at the judg- 
ment day ? 

T. They will be gathered from one end of heaven to 
the other. 

W. What will he do with them, when he has gathered 
them together? 

T. He will place them at his right hand. 

W. Whom will he place on the left hand ? 

T. The goats. 

W. Who are the goats ? 

T. Infidels and unbelievers. 

W. Who are infidels and unbelievers ? 

T. Those who deny revelation, and disobey God. 

W. Then all who deny revelation, and disobey God, 
are infidels, or unbelievers ? 

T. Yes. 

W. Hast thou never denied revelation, and disobeyed 
God ? Thou wilt not reject what revelation discloses and 
duty requires, if wisdom be found in thy sayings. 

T. I will not say, I have never denied revelation, and 
I acknowledge I have disobeyed God ; but, I trust, I have 
found favor in his sight, by repentance and faith in tbe 
Lord Jesus. 



70 THE PILGRIMAGE OF THOMAS PAINE 

W. Thou mayest find still greater favor, if thou wilt 
evacuate this castle, and receive the inspiration of nature. 

T. The inspiration of nature ! What is the inspiration 
of nature? 

W. It is what natural things impress on the mind. 

T. How can nature inspire ? 

W. How can that which is not nature inspire ? ' Hast 
thou need of what is not nature? When thou askest, 
how can nature inspire? dost thou not know that 5 mind 
is nature, and as mind is nature, so nature inspires. 

T. Then what is spirit but nature ? 

W. Thou wilt answer, " what is not wisdom is nature." 

T. Truly. That which has no wisdom is nature, and 
that which has wisdom is spirit. 

W. Have thy words a spirit ? •* 

T. They are the productions of a spirit. \ 

W. Is not nature the production of a spirit ? it 

T. Yea; and so are all things. 

W. Then, if all things be the production of a, spirit, 
nature is the production of a spirit, and, if nature be the 
production of a spirit, thou seest nature unites to show 
what the spirit has done. It is the work of the ^spirit, 
and what is the work of a spirit is a revelation of its wis- 
dom. Thou seest that the work must reveal the character 
and skill of the workman. That development, repealed 
by the work, is the inspiration of nature. It is the voice 
of God, which id spires his creatures with venerations 

T. But what wilt thou say of the Bible? I 

W. I will say, it is the production of nature's works. 
It is the production of spirit, which is manifested in nature. 
It is what thou seest, the work of mind developed,^ re- 
vealed, as mind needed. It is not as thou seest in all 



AND OTHERS IN THE SPIRIT WORLD. 7l 

tilings. Thou seest as thy mind hast been instructed, and 
thou hast been instructed by others not wiser than thyself. 

T. But is not the Bible the standard of all truth ? 

"W. It is the standard only of its own truth. 

T. Must not all other revelation yield to its authority, 
when contradictory statements appear ? 

W. - Contradictions of nature are not a part of revela- 
tion. That which contradicts nature, is not revelation; 
because nature is a revelation of the wisdom of God. When 
thou read est thy Bible, dost thou see a contradiction? 

T. I have not found any contradiction of my faith. 

W. Hast thou found any contradiction of thy practice ? 

T. I will not answer thy question. 

W. Is it not important to practice our faith ? 

T. It is. 

W. Why, then, dost thou refuse to answer my question ? 

T. Because I will not. 

W. But why will you not ? 

T. Then, thou wouldst claim an exception to my cause. 

W. I claim only consistency. 

T. Am I inconsistent? 

W. When thou wilt answer as thou know est, thou art 
consistent; but when thou seest not what is true, thou 
may est be inconsistent with truth. Thou wilt not say 
thou art consistent in all things. 

T. Who art thou? 

W. I am thy friend. 

T. How may I know thee to be my friend ? 

W. Thou may est know, when thou shalt disabuse thy- 
self of thy errors. Thou wilt not accuse thy friend, before 
thou hast seen aught against him. 

T. Thou wilt prove what thou hast said. I will not re- 



72 THE PILGRIMAGE OF THOMAS PAINE 

ceive a doctrine, until I see what evidence it has for its 
support 

W. Very well. Hast thou observed thy rule in the 
formation of thy opinions ? Hast thou evidence that thy 
opinions of the Bible are all true ? What evidence hast 
thou, that stolen waters are sweet, and that there is pleasure 
in sin ? I want all the evidence thou hast to prove that 
there is any pleasure in doing wrong. 

T. Why, you astonish me : The wicked man is not 
troubled as is the righteous. He will not need to suffer 
persecution for the cause of religion, and he will take his 
ease and comfort in sin without reforming. He is as a 
tree planted by waters, and he takes his fill of iniquity. 
He fares sumptuously every day; while the devoted Chris- 
tian has many trials and crosses to endure, and is troubled 
about his everlasting condition. Morning and evening, he 
invokes the blessing of God upon his soul. 

W. Canst thou tell me, why nature wrongs the right- 
eous ? or by what law a wrong mind is made happy, while 
a right mind suffers so much ? 

T. The law of God will show thee. 

W. Show me what ? 

T. Show thee that God suffers a great many evils to 
attend his children, that they may realize the greatness of 
his mercy and salvation. 

W. Thou wilt not answer. 

T. I say, that God does not afflict the wicked as he 
does the righteous. 

W. For what reason, and by what law, is this injus- 
tice continued ? 

T. By the law of God, of course. 

W. Is that law eternal ? 



AND OTHERS 1ST THE SPIRIT WORLD. 73 

W. Then, why will not the righteous, as thou callest 
thyself, eternally surfer, and the wicked escape their 
wretchedness ? 

T. That is infidelity. We must make the Bible our 
standard. 

W. Wilt thou say, the Bible contradicts reason ? 

T. Reason is carnal. 

W. How dost thou know ? 

T. Because the Bible says so. 

W. Wilt thou read it for my instruction ? 

T. I will say, that is the meaning of the passage. 

W. How do you know ? 

T. How do I know any thing ? 

W. By thy reason. 

T. Well, my reason tells me, that is the meaning. 

W. Dost thou presume to use carnal reason to inter- 
pret the Bible, so as to favor thy views ? 

T. My reason is not carnal ; I have been regenerated 
by the atonement of Christ. 

W. Thou wilt not receive a doctrine ♦without evidence, 
and dost thou require of me what thou art unwilling to do 
thyself? How may I know thy reason is any better than 
mine? How may I know that thou hast spoken only 
what the living spirit intended by that passage ? 

T. I see thou wilt cavil with the word of God. 

W. Not with the word of God, friend ; but with thy 
saying. How may I know thou art correct? 

T. Have I not said,, by the standard of the Bible. 

W. Thou hast said well; but thou askest another 
standard, which is thy interpretation by thy reason, 

. T. Would st thou, then, have me lay aside my reason ? 

W. No ; but I would have thee exercise it ; and, when 
4 



74 THE PILGRIMAGE OF THOMAS PAINE 

thou offerest thy Bible as the standard, not again offer thy 
interpretations as a substitute. Besides, thou hast offered 
a doctrine to thy friend, which is contrary to thy standard. 

T. How so? 

W. In that thou say est, there is pleasure in sin. Hast 
not thou read in thy Bible, that the wicked are like the 
troubled sea, whose waters cast up mire and dirt ; and that 
there is no peace to them ? How sayest thou, then, that 
the Bible is the standard, and that there is pleasure in sin ? 
How sayest thou, that the good of sin will curse the soul 
at the day of judgment, when thy Bible tells thee that 
there is no good in sin, for the way of the transgressor is 
hard ? Thou wilt not say, we are enemies of the Bible, 
because we justify its sayings in opposition to thy inter- 
pretations. 

T. Thou w 7 ilt not satisfy me, that the wicked are 
troubled as other men are. 

W. Thou wilt not, then, be satisfied with thy standard ? 

T. Yes ; but thou wilt take it altogether, and not in 
parts. 

W. Take it as thou wilt, only take it as it is, without 
thy interpretation superadded. 

T. Why wouldst thou deny interpretation ? 

W. That is w T hat has made thy castle. That is what 
has sown dissension among brethren. That is wdiat has 
rilled the earth with bloodshed and strife. That is what 
has set mind against mind, and embittered soul against 
soul. That is what makes hirelings of men, who would 
interpret what is already revealed, and wrongs the unin- 
formed of the knowledge of God and heaven. That is 
what divides and distracts whole communities and nations, 
and makes war upon the rights of mind to investigate the 



AND OTHERS IN THE S?IRIT WORLD. 75 

truth, and aid thy fellow servants to do what nature and 
reason imperatively demand. 

The castle was then abandoned by us for a season. " In 
wisdom," said my companion, "are all things made, which 
are in heaven, and which are on eaith." 

" But who is wise to understand the wisdom of that 
castle ? " I replied. 

W. Thou knowest that contentment is peace. Thou 
knowest that minds are contented with that w T hich satisfies. 
"When thou wast in darkness, as thou seest thy brethren, 
when thou hadst no desire to be instructed only to con- 
firm thy own cause, thou didst not wish thyself contra- 
dicted by any wisdom disagreeing with thy own. 

T. When I was instructed, I was not as they are. 

W. True. Thou wast as they are before thou wast 
instructed. When thou didst see the error of thy ways, 
thou didst forsake them. But thy brethren do not yet 
see. They see some things, but there is a veil over their 
eyes. They see a castle, and they see the things in that 
"castle; but they do 'not see the things which are not 
within it. 

T. They w 7 ould see more, were it not for the walls 
which enclose them. 

W. The walls which enclose them, are of their own 
creation. The elevated spirit never walls itself in by a 
work of mind. Those walls are not of jasper, but of self- 
conceit. They are the works of ignorance. When minds 
indulge the idea, that they know all that is worth possess- 
ing, when they flatter themselves that they are wiser 
than every other mind, is it strange that they should for- 
tify themselves against all invasion of their conceited in- 
fallibility? 



76 THE PILGRIMAGE OF THOMAS PAINE 

T. But, when we go to instruct them, it surprises me, 
that they should resist the facts which are presented to 
them. 

W. It would not surprise thee, peradventure, if thou 
shouldst inspect more cautiously the influences which ope- 
rate with them to overcome the truth. Suppose we rise 
above the wall, and see from above the machinery em 
ployed to keep their position secure. 

We arose and saw the interior of the castle. "There,** 
said my guide, " now thou canst judge for thyself. What 
thou seest, thou hast no need that I tell thee. 

I saw a cloud of witnesses beheaded* for the sake of 
religion. I saw a mind declaiming against cruelty, yet 
urging his companions to fight the battle, as long as life 
was spared. " Those who oppose us," said he " are ene- 
mies of God, and in league with the devil. They must be 
overcome, or our religion will be destroyed. Better that 
all who are not of us be slain, than that the cause of re- 
ligion should be swept away. These heretics should not 
be allowed to corrupt the minds of the people of God, and 
the people of God will not allow them to do it without 
resistance even unto death." When he had concluded 
his harangue, the Teacher, who had received instruction 
through the port hole, said, he had just had an interview 
with a heretic. The heretic had informed him, that no 
intrusion was contemplated ; but he insisted that the peo- 
ple of God contradicted the Bible in their practice. He 
said tliat we interpreted the Bible contrary to its express 
prohibition. I do not agree with all he said, but what to 
do with his argument, I am not prepared to say. Per- 
haps the circle can explain the difficulty. 

* When one head oonirols another, the one controlled has been beheaded. 



AND OTHERS IN THE SPIRIT WORLD. 77 

M. This circle will not undertake to explain the objec 
tions of infidels. It is sufficient for the circle to resist the 
works of the devil, and keep itself pure from the heresies, 
which endanger the salvation of the soul. The circle 
should warn evil minds of the danger which awaits them, 
if they do not repent, and get religion ; and I can see no 
way to do it, more effectually, than to treat them with 
silent contempt. 

T. Ought not the circle to obey the Scriptures ? 

M. They ought to do their duty, and that duty is 
made plain by its own covenant obligations. 

T. How can our covenant obligations contradict the 
Scriptures ? 

M. They do not. 

T. How do we fulfil our covenant obligations, unless 
we meet the arguments of heretics ? 

M. Who lias made you a heretic ? 

T. I wish to know what should be done, when here- 
tics offer the Bible against our views. I am not a heretic. 

M. But you recognize their doctrine, else, why ask 
about our covenant obligations with heretics? 

T. I suppose w r e ought to do something to meet their 
objections. 

M. Well, the way to meet them is not to reply to them. 

T. That will not do them any good. They will soon 
say we are afraid of them., 

M. They will say any thing to encourage infidelity. 

T. They will quote Scripture to oppose us. 

M. Yes, and so will the devil. 

T. Then what must be done? 

M. Have I not told you — do nothing — say nothing ? 

T. Will that remove the wrong of their opposition ? 



78 THE PILGRIMAGE OF THOMAS PAINE 

M. The wrong is of their own choice. 

T. Is not the right also ? 

M. That is a heretical notion. I see yo i have suf- 
fered already from your conversation with tham. 

T. How have I suffered? 

M. Why, you would encourage the doctrine of fatal- 
ism. Mind is a free agent. When you make the religion 
of the circle a choice, you would do away with the cross. 
That is no cross, which you choose. 

T. The unconverted will oppose. Is not that bearing 
the cross ? 

M. It is; but you know that no mind would choose 
religion — I will say that no mind would choose a religion 
under such disadvantages, unless for the crown it will re- 
ceive when God judges the world. The sceptic will not 
receive religion, and he must reap his reward. 

The mind was so incensed against heretics, that my 
guide said, " Is it a wonder lhat they reject the truth ? 
There is another wheel to this machinery." 

" What wheel J " said I. 

" It is a wheel which moves all other wheels, replied 
William. He soon took me to a secret place. " There," 
said he, " do you hear the sound of something falling on 
that wheel ?" I saw, and heard the sound. It seemed to 
me like gold and silver. I heard a mind say to its com- 
rade, " suppose the gold and silver should cease to fail on 
that wheel, do you think it would move ? " 

" The wheel," replied he, " must have weight, or it 
would cease to revolve; and when that wheel stops, all 
the rest must stop, for they depend on its motion." 

" What," said I, " do you call that main wheel, Wil- 
liam?" 



AND OTHERS IN THE SPIRIT WORLD. 79 

W. I call it the wheel of Ruin. I might call it a 
wheel of Fortune, or rather, as thou wouldst say, the wheel 
of misfortune ; for what is the gain of one, is the loss of 
the other. There is gain thrown on to the wheel from the 
current of popularity, but it does not return again to the 
owner. He will never receive what he has given to the 
devouring cupidity of the main wheel of all the machinery 
in this dismal castle. Thou wilt see, that when the weight 
is withheld, the wheel will assume its just balance, and 
there remain. When the wheel stops, all the dependent 
wheels will stop. Therefore, the weights are the moving 
power of the whole machinery of this castle. 
T. Is it not right to remove these weights ? 
W. These weights will follow the current into which 
they have been thrown ; but when the current is changed, 
the bark on which they ride will change also its direction. 
T. Then, where will the inhabitants of this castle go ? 
W. They will go where they please, and be free. 
T. Would not the freedom of light and love be abused 
by their emancipation ? Would they not run into all 
manner of excess and crime, if restraint were removed ? 

W. Thou knowest thy experience. Y/hen thou wast 
admitted into this circle of light and love, didst thou run 
into excess because of thy freedom ? I perceive thou art 
now even more ready and willing to do thy duty, than 
when thou wast entangled with the yoke of bondage. 

T. Why not, then, summon our companions, and 
change the channel of that current, which moves the whole 
machinery. 

W. The summons is what will create more opposition. 
Dost thou not know, that resistance will not overcome re- 
sistance. When mind controls mind, other means must 
be employed than force. 



80 THE PILGRIMAGE OF THOMAS PAINE 

T. That I understand ; but when a work is required, 
workmen are necessary. Wouldst thou not employ work- 
men to do a good work ? 

W. I would not employ workmen to do what was not 
wanted. Thou sees': that these min s do not desire a 
work, which you propose by the summons. 

T. They would be grateful, when they saw the work 
done. 

W. They would not let the work be clone. 

T. .Why not? 

W. Because they clo not see the benefit thereof. 

T. Then, may not our companions aid them to see 
the benefit ? 

W. Yea ; and, when all things are ready, they will not 
need a summons. 

T. Then, who shall get what is lacking in readiness? 

W. Time will work what is necessary. 

T. That is now. 

W. That is ever. 

T. When is ever ? 

W. Ever is now, and hereafter. 

T. Then now and hereafter, all things will be in readi- 
ness. 

W. Yea; and when all things are m readiness, the 
work will be completed. Thou may est now, and ever, 
remember, that when thou shalt visit this castle, no mind 
will aid thee in what will change the power which controls 
the main wheel. It will not change itself, because it de- 
sires no change. It will not allow others to change it, for 
the same reason. Thou wilt see the reason. The love of 
silver and gold is more powerful than thy arguments, or 
thy reason. The wheel will go with its load to aid, until 



AND OTHERS IN THE SPIRIT WORLD. 81 

it is worn out, and there is no material to build another. 
\Y hen the time comes, and come it will, that the wheel is 
worn out, and the channel drained, because the fountain 
is exhausted, the work will be completed, and the walls of * 
this castle will not remain. 

T. The wretchedness of this bondage must remain, 
then, until time shall work into disuse the materials of which 
it is composed. I could hope that day not distant. 

W. Thou may est well hope. The wheel will not be 
repaired again. There is no material which can be worked 
into use. The body is not sound, and the branches are 
withered. The whole heart is sick, and the wheel will not 
run, when the current is dry, because no fountain remains 
to supply it. 

T. Of what use, then, are efforts to destroy these 
walls, or change the current which propels the machinery ? 

W. Thou wilt not suppose proper efforts unavailing, be- 
cause thy resistance is unsuccessful. There is a distinction 
between proper and improper means, w T hich may be em- 
ployed for the benefit of others. 

T. What can be more proper, than such means as will 
control the main wheel ? 

W. The main wheel is w T ell, as it is. The control of 
that w 7 heel is not what we seek, but the minds who man- 
age the w 7 heel as it is turned. Thou wilt not wish the 
wheel ill, but the minds who are controlled by it, good. 

T, If the wheel control the minds, dwelling in this 
castle, how can those minds be controlled without con- 
trolling- that which controls them ? 

W. The w r heel revolves by weight of other influences. 

When those influences shall have no weight, the w T heel 

will not move, because it will want power. 
4* 



82 THE PILGRIMAGE OF THOMAS PAINE 

T. Then thou wouldst overcome the weight on the 
wheel. How can weight be less than weight, without a 
suspension of the law of gravitation ? 
* W. The attraction of all bodies depends upon the 
relation which they have to each other. Affinities are 
attracted to each other by a mutual correspondence. Two 
bodies will unite when they correspond, by the law of mu- 
tual affinity. Unlike bodies resist each other. Fire, being 
unlike water, will not unite in harmony. They are not 
attracted to each other. Oil and water will not mingle. 
Pain and pleasure are separate. When, therefore, thou 
wouldst overcome the gravity of gold and silver on the 
wheel, thou hast only to control the love of minds, so that 
the affinity will be overcome. Destroy the love of gold 
and silver, and ihe weight is nothing on the wheel of* mo- 
tion. Destroy the motion, and the whole machinery stops. 

T. When the motion stops, what will the minds do ? 
Are they to remain without employ ? 

W. When the wheel is not controlled by the love of 
money, the wheel will move by other weights, so that 
indolence will not be a guest. 

T. What other influences can control ? 

W. The weight of fear and favor. The fear of wrath 
and the hope of deliverance will move the wheel. But 
the motion will be tremulous and unsteady. Thou hast 
seen by the words of the centurion and his teacher, that 
the power is given by fear and hope. Thou wilt see that 
when minds are moved by these weights, selfishness is 
consulted. The love of self moves the mind to seek what 
will avert wrath, and secure favor. It is not the love of 
goodness which controls the minds of this circle, but the 
fear of evil. The fear of evil is not goodness. 



AND OTHERS IN THE SPIRIT WORLD. 83 

T. Are not fear and hope essential to minds in this cas- 
tle, in order to keep them from outbreaking sins ? 

W. The fear and hope of these minds, are what make 
them slaves. Their master understands the uses which 
such motives exert over his servants. Thou wilt see what 
will astonish thee; and, when thou seest, thou wilt not 
rejoice, but mourn. 

T. Thou wilt not rejoice, but mourn! What will 
make me mourn ? 

W. Thou wilt see, shortly. 

When we had considered the motives of those who oc- 
cupied this castle, we next proceeded to a secret work, 
which was concealed near a large mansion, surrounded 
with an armed force of minds, readv to execute the man- 
dates of the occupant. 

" This is the king's palace," said William. 

T. But what king needs such an armed force ? Is he 
a tyrant that he requires aid to protect him from harm ? 

W. He is not without fear and hope. He fears what 
the minds may do whom he rules, and he hopes by an 
armed force to coerce minds into submission to his authority. 

T. On what ground does he base such a conclusion ? 

W. On the ground that other minds are as he is. He 
knows his own mind is controlled by fear and hope, and 
he believes others should be. When he judges others, it 
is by himself. What affects him most powerfully, he sup- 
poses will affect his subjects. 

T. Is not that a correct rule ? 

W. It is correct when both conditions are alike ; and it 
is incorrect when otherwise. 

T. Are not all minds controlled by like motives ? 

W. Assuredly not. Thou knowest that thy mind is 



S4 THE PILGRIMAGE OP THOMAS PAINE 

not controlled ly gold and silver, or hope and fear. Wtsn 
thou seest a mind controlled by such wheels, thou wilt 
understand, that they are servants to the master whose 
control they obey. Therefore, thou seest that wliat con- 
trols others, will have no power over thee. The king errs 
in supposing that all his subjects are even as he is. The 
mistake will work the ruin of this castle. When higher 
motives control the mind, a higher enjoyment will inspire it. 

T. I admit, that all circles of mind are not controlled 
by the same motives, or objects; but, when circles of mind 
are controlled by hope and fear, ought not hope and fear 
to be prominently set before them, so as to induce restraint 
upon serious evils ? 

W. What ought to be, should be; and what should 
be, thou shouldst not resist. When mind is controlled by 
unworthy motives, when selfish considerations induce obe- 
dience, slaves can control slaves, and tyrants control tyrants ; 
for, verily, no despotism is more humiliating, and no servi- 
tude more severe, than the drudgery of a mind compelled 
to do service, which is burdensome and oppressive, and 
in which it has no pleasure or delight. Minds ought to 
be controlled by wisdom, which seeks the good because it 
is good. They ought to fear no evil in doing what will 
make themselves and others happy. 

T. That is very true ; but, when circles are in a con- 
dition which will not appreciate the high motives thou 
hast presented, ought they not to be controlled by hope 
and fear, lest they fall into grievous wrong ? 

W. The hope and fear of their condition will not over- 
come what is important. They are not as thou wouldst 
have them, nor will hope and fear change their condition. 
Two wrongs will not make right. The wrong of ignorance 



AND OTHERS IN THE SPIRIT WORLD. 85 

can not be remedied by ignorance. The king fears his sub- 
jects, and his subjects fear him. Both are controlled by 
fear; but their fears do neither party any good. The 
king hopes submission to his commands, and his subjects 
hope his commands may not be burdensome. What are 
hope and fear, then, but motives of selfishness '? The king 
is selfish in requiring submission, and his subjects are selfish 
in hoping for greater leniency, and less oppressive burdens. 
They are alike. Both conditions are equal in the scale of 
wisdom. Thou knowest, Thomas, that no such motives 
control the infinite Mind. Thou knowest that his gifts 
are bestowed upon minds, not because he fears or hopes 
any thing to be taken from, or added to, his happiness. 
Thou knowest that wisdom, which comes from that Being, 
must agree with the character of its cause ; and thou know- 
est that all wisdom, which does not seek, without hope or 
fear, the good of mind, is not of God, but is selfish and 
wrong. By this rule, thou wilt do thy duty to the needy, 
not because thou fearest or hopest a compensation for thy 
service, or thy neglect, but because the needy demand thy 
aid. When thy aid is not needed, thou canst go on thy 
way, but when thou seest the mind of thy brother in the 
bondage of hope and fear, be not angry with him, but 
take him in thy charge, and open his eyes to see the gifts 
of God distributed without money and without price ; so 
that his mind may be inspired with the wisdom of the 
free, and not with the fear of the slave. 

T. Thy words are sweeter than honey in the honey -comb, 
and the law, which thou would st recommend is the law 
of love, uniting the powerful and the weak, the wise and 
the unwise, the free and the bondman, in one great family 
of minds, each serving the other and doing what will pro- 



86 THE PILGRIMAGE OF THOMAS PAINE 

mote the happiness of the whole without diminishing the 
enjoyment of any. But minds often act as slaves, who 
dread the lash of a tyrant. They are submissive, because 
they are afraid to be otherwise. They wish to do other- 
wise, but are restrained, as are slaves, through fear. They 
work in hope, not of doing good, but of receiving what 
the king has promised. The wisdom of God controls no 
desire of their minds. Nothing but selfishness vitalizes 
their minds for active employment. 

W. Thou hast not said untruly. The king and his 
subjects are controlled by the same principle. They are 
of selfishness. The king loves what he wants, and loves 
it so well that he denies his subjects even a morsel of his 
control. However much they may thirst for his power, 
he loves himself so much better than he does them, that 
he is constrained to refuse them what he enjoys. This 
refusal is resistance of others' wish, and when their wish is 
disregarded, when his subjects are denied what they need, 
it is no wonder that kings tremble. They know that the 
power of many, enlisted in a just cause, is stronger than 
the few, in an unjust oppression. Hence, they tremble 
with fear, and feel compelled, through fear, to control by 
force what they can not by reason. They are in a state of 
suspense every moment, not knowing whose head may be 
required, nor whose castle may be assaulted by secret 
works of ruin in their midst. 

The mind wondered, when we surveyed the interior of 
the king's palace. There were the earnings of the poor, 
and the industry of millions, profusely lavished in every 
apartment. Gold and silver were worked into almost all 
the furniture, and the tables were literally covered with 
riches of wonderful magnificence. "All for what?" 
said I. 



AND OTHERS IN THE SPIRIT WORLD. 87 

* Because he is king," responded William. 

" Because he is a tyrant," I replied. 

W. Why must he be a tyrant ? 

T. Because he sutlers the poor to go naked, and the 
hungry to starve. 

W. Is that tyranny? 

T. That is oppression, and oppression is tyranny. 

W. The tyrant will answer thee, and say, thou receivest 
thy wages, and, when thou askest more, thou art* op- 
pressive. 

T. But he will not say, the wages are equal to the 
necessity ? 

W. No : but he will say thou didst consent to work 
for what thou hast agreed ; and when thou askest more 
for thy service than what he stipulated to pay thee, thou 
art oppressive in thy demands. 

T. He will not say, that he is not oppressive when he 
controls the price of labor, and makes his servants work 
for a consideration inadequate to supply their wants ? 

W. No : but he will say, their misfortune is not his 
fault. 

T. Then he will not utter a truth. The misfortune 
of one is the fault of many, and most wrongs are the fault 
of all. 

W. Time. And when the king can see that his luxury 
is others' poverty, and others' poverty a wrong for which 
he is responsible, he will not be a king, but only an equal. 
The wilderness shall blossom, and the fig tree shall bear 
much fruit, when the mind of the king shall be converted 
to the clear sunlight of glory, that shines on the outer 
w r alls of this castle. 

T, I would that the sun might illumine other minds, 



88 THE PILGRIMAGE OF THOMAS PAINE 

now abiding in the gloom of despair. The morning 
light has scarcely dawned on these terraces. The wail of 
woe reverberates along the cold walls of scorn, and the 
moaning night-breeze bewails the sorrows, which rise 
where the sins of wrong grieve the oppressed of millions. 
I have wondered why nature has omitted the conversion 
of the deluded, who pine in weariness over the misery to 
which they are subject. 

W. When nature is not perverted, and minds are not 
corroded by the abominations of mythological opinions, no 
conversion from sin will be necessary. It is not the wrongs 
of nature, but the ignorance of nature, which makes con- 
version indispensable to higher enjoyment. Thou seest 
what wretchedness pervades the minds of these self-right- 
eous converts to the ignorance of other days. Thou seest, 
that they are not content to work without reward. They 
have no love of righteousness ; no real sympathy for each 
other's woes ; no melting compassion for the unfortunate ; 
no soul to do any thing, unless a golden crown of reward 
is set before them.. It is not a very great virtue to love 
self, or what will contribute only to selfish enjoyment. 
When mind loves self, it loves what will do self good. 
Brutes may do even more than this. They love their 
young. But mind, which works for self alone, is not ac- 
tive without a prospect of success in its object. The wheel 
is moved by a hope of gain, or fear of loss ; and all minds, 
controlled by such unworthy motives, must be converted, 
before they can be wise in the wisdom of God. They 
must receive an illumination of their minds by the light 
of nature, unfolding wisdom to the immortal soul. Such, 
therefore, as thou seest in this castle, who are moved only 
to aid the needy by hope and fear, to do what God and 



AND OTHERS IN THE SPIRIT WORLD. 89 

humanity require, because of rewards, are within a wall 
of ignorance and wretchedness, which demand the active 
energy of the more devoted to deliver them. Thou seest 
the king's heart. Thou seest he is deceived. He believes 
not the truth. He professes the greatest veneration for 
God, and the utmost confidence for revelation; and yet 
he will not believe the revelation which we have found, 
though corroborated by the natural law of progress. His 
mind is walled in the fortress of self security. He has 
built a gallows to terrify others like himself, so that they 
may fear and tremble before him. Thou seest what will 
save his mind from the conceit of his perverted imagin- 
ation. 

T. I see he needs to be converted. 

W. Then what needs to be done, go thou and do. 

T. Thou wilt go likewise. 

W. That thou knowest. 

T, That will not work his conversion, without other 

aid. 

W. Other aid will come, when required. Thou know- 
est thy companions are waiting at the gate of the temple, 
to catch the signal. Lift up thy banner, and let the 
castle walls now bear the words, which will wave in the 
breeze. 

I mounted the walls, and the white flag of peace streamed 
in the breeze. By my side, stood the angel of light, and 
near me the angel of truth. As the signal waved in mys- 
tery to the inhabitants of the castle, the workmen from 
the temple came straightway to the banner, and com- 
menced a new song. They brought with them their im- 
plements of industry, and their harps, and an instrument 
of ten strings. They formed a circle on the wail, encJo- 



90 THE PILGRIMAGE OF THOMAS PAINE 

sing the wisdom of the king and his subjects. When the 
circle was formed, the Grand Master said: "Thou may- 
est now work ; for these stones, which appear so uncomely 
and unworthy, may be shapen to the condition, which will 
not mar the temple of God. In thy work, see that thou 
take nothing for thy labor, and remove nothing which is 
valuable, from the possession of those on whom thy labor 
shall be bestowed. Take off the roughness of the surface, 
and, when thy work is done, bring the work to one who 
will inspect thy skill, and he will bid thee go on thy way 
rejoicing ; for that which was lost is found, and that which 
was cast away is returned. Then strike the cymbal, and 
let a new song awake the slumbering, for the waste places 
shall rejoice, and the thirsty land shall be inspired with the 
refreshing rain." 

The circle united in a new song, which fell sweetly on 
the air, and floated on the breeze, like music which none 
but angels sing. It was soft and sweet, and the gathering 
minds wondered at the sound. 

When we had sung the song, a mind advanced from the 
castle, and said, " Whence comest this music ? " 

u From the choir, whose banner waves over thy head," 
said William. 

M. Art thou a friend, and yet thou dost sing a song ? 
Why dost thou sing, when thy mother taught thee that 
worship was not in song, but in spirit ? 

W. What my mother said, I do not condemn; but 
thou must know, that when w r e sing, we make melody in 
our hearts ; and when we make melody in our hearts, we 
sing in spirit and truth. 

M. But when thou didst worship in thy body, as thy 
companions would have thee, thou wouldst not sing; nei- 
ther wouldst thou follow a banner as thou dost now 



AND OTHERS IN THE SPIRIT WORLD. 91 

W. Thou wilt not complain, when thou seest a reform 
in my customs. I was not what I now am. When I saw 
my error, I was willing to forsake it. Wilt thou do likewise ? 

M. I am not in favor of new things, till I have tried 
them. 

W. Art thou willing to try them ? 

M. I am willing, when I can see and know their utility. 

W. How canst thou know the utility of a thing, till 
thou receivest it ? when thou wilt know, thou must know 
for thyself; and when thou wilt know for thyself, thou 
must take to thy self what thou desirest to know, so 
that thy experience may teach thee the utility of what 
thou hast received. 

M. Am I not permitted to receive the experience of 
another ? 

W, When thou wilt receive the experience of thy 
friends, thou wilt not have thy own experience. Beside, 
thou knowest that the experience of thy friends differs. 
How canst thou decide the difference without thy own 
experience? When I was in the body, I had not experi- 
ence in music. . Wouldst thou have considered me a com- 
petent judge of that which I knew nothing about, by my 
own experience? 

M. I w^ould not receive a wrong to add to my ex- 
perience. 

W. When thou condemnest what thou dost not know, 
art thou justified in thy condemnation ? 

M. Not unless it be just. 

W. How wilt thou decide what is just without know- 
ledge? 

M. How can I decide any thing ? 

W. By your knowledge of right and wrong. 



92 THE PILGRIMAGE OF THOMAS PAINE 

M. Well, my knowledge decides that mind should be 
consistent with itself. 

W. Is that agreeably to thy experience ? 

M. It is. 

W. Then thy consistency is inconsistency. 

M. How so? 

W. Thou hast done wrong in thy life ? 

M. Yea. 

W. Then consistency will not change thy wrong. Con- 
sistency is agreement; and when thou say est, I have done 
wrong, it is inconsistent with wrong to do right. C onsistency 
is to do wrong, because wrong has been done. Wouldst 
thou recommend consistency with wrong ? 

M. Nay ; but I do not like inconsistency. 

W. Inconsistency with what ? 

M. I do not like a mind that is constantly changing. 
I know not where to find a mind that is blown about by 
every wind that blows. 

W. The wind bloweth where it listeth ; thou nearest 
the sound thereof, but canst thou tell whence it cometh, 
or whither it goeth ? 

M. I see not whence it cometh, nor whither it goeth. 

W. Suppose thou art informed that it cometh from 
the east, when it cometh from the west, would thy infor- 
mation be consistent with thy experience ? 

M. Nay. 

W. When thou askest me what my mother told me, 
what was thy object ? 

M. Thy mother told thee what w r as not wrong. 

W. Verily, it was not wrong to her understanding. 
But my mother will not say, it is right for her, or me, to 
refuse to sing, now we have experienced the satisfaction it 
adds to our minds. 



AND OTHERS IN THE SPIRIT WORLD. 93 

M. Then, thou hast changed thy mind ? 

W. No ; / have not changed my mind, but my expe- 
rience has changed it. The music which I hear, is a song 
that I love, and what I love, thou wouldst not refuse, when 
no mind would be injured by it. 

M. But suppose all were to change their minds, and 
do as thou hast done, what would the world come to ? 

W. It would come to a wisdom, which thou denies t 
thyself. It would come to a freedom, which would destroy 
this castle. It would come to a joy, which would destroy 
the wretchedness of thy condition. 

M. My condition wretched ! 

W. Thy condition is wretched. 

M. How knowest thou that my condition is wretched ? 

W. By my experience. 

M. Wast thou ever within these walls ? 

W. Truly. 

M. When ? 

W. When I was as thou art. Thou wilt know what 
walls I have recommended, when thou inquirest why I 
sought to wear my wide brim, and my drab coat without 
buttons, as thou seest others. Thou wilt understand, that 
pure and undenled jvisdom doas not consist in what thou 
sayest, or what thou wearest, but in works of good to the 
needy. I was what I was, but what I once was, that I 
am not. 

M. Would it not have been better for thee than thy 
change ? 

W. Had it not been for the change, I would have been 
now as thou art; but I saw an error, and I forsook it. 
Wouldst thou have me do otherwise ? 

M. Nay; but art thou sure now thou art right? 



94 THE PILGRIMAGE OF THOMAS PAINE 

W. I am sure I am not wrong. 

M, How so? 

W. Because I am more free, more happy, and less in 
bondage. 

M. Thou talkest strange things. When wast thou in 
bondage ? 

W. When I sought righteousness, because of hope 
and fear. 

M. That is not bondage. 

W. What, then, is bondage ? 

M. Subjection to the will of another, who is master 
over thee. 

W. That is right. Thou wilt see I was subject to the 
control of hope and fear. I was subject to my master, 
who said, " Do this, or not do that," and who told me 
what he would do to me, if I disobeyed. Minds are now 
serving many masters in this castle, through fear of their 
displeasure. 

M. Minds, in this castle, serve many masters ? Whom 
do we serve, but God ? 

W. Thou servest whomsoever thou obeyest. 

M. True : but no mind can serve two masters. 

W. Thou shouldst have said, except he hate the one 
and love the other. When thou doe*st right, whom dost 
thou serve ? 

M. Thou k no west, when a mind does right, it serves 
God. 

W. When thou doest wrong, whom dost thou serve ? 

M. The devil. 

W. Thou hast done good. 

M. I trust I have. 

W. Hast thou done evil ? 

M. Alas ! Thou knowest, all have sinned. 



AND OTHERS IN THE SPIRIT WORLD. 95 

W. Then, when thou hast done good, thou hast served 
God, and when thou hast done evil, thou sayest, thou hast 
served the devil. Are there not two masters whom thou 
hast served ? 

M. Thou wilt have it so. 

W. And thou would st not have me take thy word 
with distrust ? 

M. I would not serve two masters. 

W. But thou hast, and what thou hast done, others 
may do. When thou servest God, good cometh unto thee, 
but when thou doest wrong, evil is in thy path. No mind 
serveth God without good, and no mind doeth wrong with- 
out evil. The "sendee of God is good, because it consists 
in doing good to thyself, or others ; but the service of the 
devil is evil, because it consists in doing evil to thyself, 
or others. 

M. But when I do good, evil is present with me. 

W. When thou doest good, because thou lovest the 
good of others as thyself, evil will depart from thee, and 
thy soul wall not mourn. But when thou doest good, 
because thou w T ouldst please thyself by receiving the money 
with interest in return, thou mayest well say, " evil is 
present with me." 

M. Thou know r est that thy reproof will apply to an 
apostle of Jesus Christ. 

W. I know that, when thou doest good to others, evil 
is not present wnth thee. 

H. Then thou wouldst instruct Paul ? 

W. Nay : but I would instruct thee. Paul says, when 
he would do good, others prevented him. When others 
prevented him from doing good, evil was present. Hast 
thou not seen evil in opposing good to others, when others 
opposed the good thou wouldst have done ? 



96 THE PILGRIMAGE OF THOMAS PAINE 

M. Others will not oppose their own good. 

W. Hast thou not opposed the instruction we would 
give thee ? 

M. I have not assented to all thou hast taught. 

W Have I taught thee else but good ? 

M. Thou hast taught what thou wilt say is good. 

W. Have I taught what th*)u wilt say is evil ? 

M. Thou wilt not say it is evil. 

W. But what sayest thou ? 

M. I will say, I will worship God as I have done. 

W. Canst thou worship God without fear ? 

M. I can worship him in rny own way. 

W. Will thy way be acceptable unto God ? 

M. I trust it will not be displeasing in his sight. 

W. Then, thou canst worship without fear. 

M. I can, if I do my duty. 

W. What, then, is thy duty? 

M. To worship God. 

W. How, worship God? 

M. By obeying him with all my heart. 

W. Hast thou a heart to obey what is unreasonable ? 

M. His commands are reasonable. 

W. What are his commands ? 

M. He commands us to love him with all our hearts. 

W. Is that all? 

M. He commands us to love our neighbor. 

W. Is that all? 

M. He wills that all should repent. 

W. Thou hast well replied. Dost thou obey, in all 

things, his commands ? 

M. I have not done all that I ought to have done. 

W. When dost thou expect to do what thou shouidst 
have done ? 



AND OTHERS IN THE SPIRIT WORLD. 97 

M. Why, thou knowest that mind is imperfect, and 
God has made an atonement for sin. 

W. Has he made an atonement for all sin ? 

M. He has made ample provision for all who believe. 

W. All who believe in what ? 

M. All who believe in the atonement he has made ? 

W. Will that belief save thee, or others ? 

M. I trust it will. 

W. Then belief, in an atonement, will save. Has it 
saved thee, or others, from all sin and wrong ? 

M. It -will save all who believe. 

W. How canst thou decide, that what does not save, 
will save ? 

M. By the promise which God has made. 

W. Where is the promise ? 

M. In the Bible. 

W. Hast thou other promises ? 

M. Nay. 

W. Wilt thou bring me that promise of God ? 

M. The whole Bible is proof of it 

W. But I ask where, in the Bible, is that promise ■? 

M. The Bible says, repent and believe, and thou shalt 
be saved. 

W. When wilt thou repent ? 

M. I have repented of my sins, and found forgiveness. 

W, Hast thou any sins which thou hast not repented of ? 

M. Peradventure, I have many. 

W. Will the atonement save thee from them ? 

M. I trust it will. 

W. But has it saved thee from them ? 

M. I will hope for my salvation. 

W. On what promise ? 



98 THE PILGRIMAGE OF THOMAS PADfE 

M. On the promise of God. 

W, Wilt thou read that promise ? 

M. That which thou askest, is not mine to give. 

W. That which thou hast, is thine to give. That 
which thou hast not, is not thine to give. 

M. Thou wilt not say, I can not read such promise. 

W. Thou wilt read, when thou canst find it. 

M. The whole world may read it. 

W. Not till they find it. 

M. Then thou deniest such promise? 

W. I deny no promise, but thou hast not found it. 

M. I will find it. 

W. I will wait thy finding. 

M. Here is a passage, which favors such promise, 
" Who shall lay any thing to the charge of God's elect ? 
It is God that justifieth." 

W. I will not lay any thing to the charge of God's 
elect But will God justify thee, or others, who have not 
repented ? 

M. I hope for justification through the blood of the 
cross. 

W. Dost thou hope for justification, while thy sins 
remain ? Tnou shouldst not hope for what is wrong. 

M. Is it wrong to hope for justification through faith ? 

W. It is not wrong to hope for justification, when thou 
hast repented of all thy sins; but thou wilt not find justi- 
fication in thy wrongs. 

M. Then faith wall not justify the mind. 

W. Faith will not justify without works of good. 

M. Will works justify without faith ? 

W. Works will not justify, unless they are good ; and 
good works wiJI justify. 



AND OTHERS IN THE SPIRIT WORLD. 99 

M. How can they justify without faith ? 

W. They justify themselves, because they do not con- 
tradict each other. They are consistent with good, and 
in harmony with the law of God. They will justify the 
mind who acts well, because mind will not work a wrong, 
when good is done. When mind obeys God, by obeying 
the law which God has established in the wisdom of na- 
ture, he will not be condemned. God will not condemn 
a mind in opposition to his law. But nature will afford 
no justification without repentance. In vain is faith with- 
out works, because it is dead, and does no one any good. 

M. Then, thou wouldst justify the heathen, if they do 
good? 

W. Yea ; and not evil. 

M. But will not the heathen be justified through faith ? 

W. When their faith works by love, and purifies their 
hearts. 

M. Suppose it does not work by love. 

W. Then, thou may est suppose it is dead, and will not 
justify. 

M. But when is faith not dead ? 

W. When it works, when the work is good, and when 
others feel the benefits thereof. 

M. But does not Jesus say, < Thy faith hath made 
thee whole ? " ' 

W. Yea ; and thou seest why. 

M. Because faith saves. 

W. When it works, not otherwise. Thy faith hath 
not made thee w^hole, as thou sayest. 

M. My faith will, I trust, make me whole. 

W. When will thy faith make thee whole ? 

M. Thou mayest not dispute the Bible. 



100 THE PILGRIMAGE OF THOMAS PAINE 

W. When will thy faith make thee whole ? 

M. When the atonement is perfected in me. 

W. When will the atonement be perfected in thee? 

M. The day will come when all shall stand before God. 
Then all will know who are justified, and who are not. 

W. Thou wilt not say, that thou wilt be justified, 
when thou shalt stand before God, unless thy works are 
in harmony with the law of God ? Neither wilt thou 
prove that thou dost not even now stand before God. But 
art thou justified now by faith ? 

M. I have said, I hope to be justified, when I stand 
before God, in the judgment. 

W. Why dost thou hope, then, for justification ? 

M. Because I believe. 

W. Does thy belief justify thee now ? 

M. Thou wilt not receive the true faith. 

W. Thou wilt not answer, neither wilt thou show how 
thou canst be justified hereafter, by thy faith, when thy 
faith doth not now justify thee. 

M. How, then, am I to be saved ? 

W. Thou wilt be saved by repentance. When thou 
shalt turn from the error of thy ways ; when thou shalt 
no longer excuse thyself for thy neglect to clo thy whole 
duty; when thou shalt see no mind neglected, because of 
thy indifference, but shalt do unto thy neighbor good, as 
his mind may need, without letting thy left hand know 
what thy right hand doeth ; when thou shalt no more 
publish thy own worthiness, nor detract thy neighbor's; 
when thou shalt have compassion on the poor, and the 
stranger within thy gates ; when thou shalt no more op- 
press the weak, nor extort from the needy ; when thou 
shalt love all mind, and curse not ; when thou shalt know 



AND OTHERS IN THE SPIRIT WORLD. 101 

the truth, and have courage to acknowledge it ; when thou 
shalt teach and practice the wisdom of God ; then wilt thou 
find justification through faith, because thy faith will work 
by love for the good of all mind ; and thou wilt stand be- 
fore God justified, and saved from the ignorance and 
wrong, from which thou hast long expected deliverance, 
but found it not. 

Then all the circle said, " Amen; " and we departed to 
the temple, not made with hands. 



I 102 THE PILGRIMAGE OF THOMAS PAINE 



CHAPTER V. 



SECOND VISIT TO THE TEMPLE. 



Unity of work — Each receives a penny — Visits another temple — The 
Master's charge to Thomas — vAdvice of the chief — Counsel of the com- 
mander — Explanation of the helmet, spear, sword with two edges, ar- 
rows and bow, sling and pebbles — Trumpet — Directions to revisit the 
castle. 

On arriving at the temple, each mind took its proper 
position, and Contentment was made wisdom to the work- 
men. " Thomas," said William, " art thou satisfied with 
thy journey?" 

T. I am satisfied that I am not as others whom we 
have seen ; but I would that they were altogether as we 
are. 

W. Thou wilt now prepare thyself for what thou wilt 
soon see disclosed to thee. Thou art not as thou wilt be 
when the more excellent glory shall be unfolded before 
thee. Take thy work, and bring it before the inspector, 
that thou mayest receive thy reward ; for thou hast borne 
the banner, and wilt receive thy recompense. 

T. Thou wilt not mark the work as mine ; for what 
I have done, thou hast aided me to do with thy fellow 
servants, our brethren. 



AND OTHERS IN THE SPIRIT WORLD. 103 

W. Thou wilt come with us, and present thy work ; 
for what we have done is thy work, and thou hast done 
is our work. Our work and thine are one, and thou wilt 
with us receive each a penny. 

T. Then thou mayest give my wages to the poor. 

W, Thy wages are thine, and what is thine, thou wilt 
receive. It will not be as thou hast supposed. Wilt thou 
bring thy work ? 

T. Yea; and here it is. 

" The work is well," said the Inspector. 

W. Take thy work to the second Inspector. 

The work was laid before the Inspector, who said, u It 
is well, but thou shouldst not hew the stone without a line. 
I will square thy work. It is well with the square." 

" Take thy work to the third Inspector," said William. 

u Here is my work," said I, advancing toward him. 

Ins. Thy work will square itself. Take thy penny. 

" Thy reward is well without the penny," said I. 

I. Thou wilt receive thy wages, because thou hast not 
worked thy work by reason of the reward. 

T. What wouldst thou have me to do with my wages ? 

I, Thou wilt serve thy brethren who have need. 

T. Perchance, they will not receive the gift. 

I. Thou wilt not need what thou hast, but what thou 
hast not, thou wilt not refuse, till thou shalt have tried it 
by thy own experience, and found it wanting. Thou wilt 
now receive a lesson, which will teach thee how thou may- 
est not use thy wages, and remember that thy wages is 
what thou wiit now receive, because thou hast been faith- 
ful in some things, thou shalt be a ruler in many things. 

Taking my arm, the mind said, " come." We were soon 
in a more magnificent temple than any which I had ever 



104 THE PILGRIMAGE OF THOMAS PAINE 

before beheld. There was a great company of minds, who 
were seated on each side of a spacious hall, adorned with 
brilliant gems on walls of light ; while over our heads were 
ministering spirits of a generation who shared the glory of 
the Prince of peace. Directly before me stood superior 
minds, and behind me a long line of warriors with broken 
spears and rusty guns without locks. Their arms of war- 
fare trailed in the march, and their countenances betokened 
that they had won a victory without injury to themselyes 
or others. 

" Thou wilt hear a lesson from the throne of mercy," 
said William. " Advance near thy Teacher, that he may 
place his hand on thy head." 

Advancing to the required position, the mind arose and 
said, Thomas, thou hast made a good profession in that 
thou hast been obedient unto the commands of thy mas- 
ter. Thou wilt permit me to place this crown upon thy 
head. It is not the crown of tyrants, nor of usurpation; 
but it is a crown of glory, which the Lord of this taber- 
nacle hath desired me to put on thy head. Thou hast 
worn a crown of thorns, but now thou hast sought and 
found the pearl of great price, even the wisdom which 
seeks the good of those who need, without hope of gain or r 
fear of loss; because thou hast loved thy brethren, who 
have received thy aid, thou mayest wear this crown of 
glory. See that thou keep thyself in the way of wisdom, 
that thy crown may grow brighter and brighter with the 
usinff, and not tarnish with rust. Thou wilt not work 
where thy wisdom will be scorned, but thou wilt go with 
thy companions td a sorrowing and dependent circle, who 
will receive thy message with gladness. Thou wilt do 
the meek and the humble what thou canst not the proud 



AND OTHERS IN THE SPIRIT WORLD. 105 

and the disdainful. Thou wilt now take with thee this 
helmet and this spear, and this sword of two edges, and 
these arrows and bow, and these stones and sling; and 
thou wilt also take this trumpet, that thou mayest be 
armed with the armor which thy work requires of thee. 
And, when thou needest aid, thou wilt sound the trumpet 
with the sound that I teach thee, so shalt thou not work 
alone, but thy companions will aid thee, as thou shalt find 
labor required. Soon thou wilt go on a mission, which 
will require #11 thy wisdom to overcome the midnight of 
darkness that surrounds the wretchedness of minds, led 
captive by the deceitfulness of ignorance and folly. Be 
thou prepared to show thyself a workman, that needeth 
not to be ashamed of thy calling, for in due time thou wilt 
reap what thou hast sown ; because what thou sowest will 
bring forth an hundred fold to the glory of God and the 
good of mind. Take with thee thy elder brother, whose 
counsel thou hast so wisely received, and also thy compan- 
ion to whom thou art allied by mutual affinities, and we 
will wait thy summons. Turn now to the right, and let 
the chief of this tabernacle give thee further advice." 

" Thou wilt go on thy mission, my friend, but before 
thou goest, it is proper that thou shouldst receive some 
advice, which thou mayest need. The crown which thou 
wearest will not sutler tarnish, because it is thine. Thou 
hast not usurped it, nor hast thou deprived others of any 
right which unto them belongeth. All they ever had, 
thou hast taken nothing, but what thou hast is a crown, 
which we give thee for thy glory. This crown is not the 
crown of a king, but of a ruler. Thou wilt wear it ever 
in thy warfare, that thy mind may be loved as thou lovest 
with unabated affection. Thy authority will not be in- 
5* 



106 THE PILGRIMAGE OF THOMAS PAINE 

creased by it; but thou wilt shew thyself a ruler, whose 
counsel will be respected, because wisdom will guide thee. 
When thou rulest, thou wilt not control as do kings and 
emperors, but thou wilt exercise thy reason, and thy reason 
will be respected. This crown is placed on thy head to 
make known the majesty of truth, which is shielded by it 
from all harm. No mind can fault a crown, when hon- 
ored by wisdom in him who wears it. The crown is well ; 
but the abuse of power is not guarantied by this gift. 
Thou wilt not abuse thy authority by contributing to the 
welfare of the rich, from the industry of the poor. Such 
is not the authority conferred on thee by this crown. But 
thou wilt contribute from the income of the rich, to aid 
the poor. Those who need will receive thy care, and thou 
wilt exercise thy wisdom to convince the rich that thy 
crown should be worn by them. And when they come to 
lay their gifts before thee, thou wilt say, ' remember the 
needy," for these words are written on this crown. Thou 
wilt also say, ' take this crown from my head, when I 
dishonor it, by refusing to obey its requirements.' There- 
fore, let these words be true and faithful in thy way, and 
let thy conduct show that our confidence has not been 
misplaced. My aid will be given thee in the work of re- 
form. Thou wilt now receive thy lesson from the com- 
mander of this temple, who will tell thee what thou wilt 
do with the warlike implements thou has received from 
the chief. Proceed to his chair." 

Turning to the right, so as to face about, I came before 
the commander, who addressed me as follows : 

" Hast thou been a warrior ? " 

" I have not assumed to fight with such weapons." 

" Thou wilt now assume to fight the good fight of wis- 



AND OTHERS IN THE SPIRIT WORLD. 107 

dom. The helmet is thy protection against harm. Thou 
wilt wear it evermore. Thou wilt not use it in mortal com- 
bat, for thou hast not enlisted for such service. But thou 
hast engaged to do thy duty, and where thy duty calls 
thee to scenes of wrong, this helmet will aid thee to over- 
come the hostility of contending parties. It will shield 
thee from the wrongs of the ignorant, and the assaults of 
the wicked. Thou seest the word written thereon. It is 
Peace. The peace thou wilt bear in thy bosom, will over- 
come the resistance of wrong, and war will cease. The 
helmet will protect; for war never rages where peace reigns. 
Thou wilt bear the banner and the helmet, and no foe will 
attack thee, because there will be no resistance offered by 
thee, save the power which thy example will inspire in the 
minds who wrangle with each other. Thou wilt first pub- 
lish thy motives in the camp of the enemy, and when they 
read thy w T ords, they will say thou art beside thyself, 
much peace hath made thee insane. But thou wilt say, 
1 much peace have they who love the law of harmony and 
happiness.' Thou wilt say, 'this helmet is peace,' and 
when they shall unite with thee and thy companions, war 
will end with them. This helmet will not tarnish. The 
wisdom of God hath made it, and what God hath made, 
thou wilt wear with honor to thyself, and satisfaction to 
thy friends. 

" This spear is warlike. Thou wilt not war with thy 
brethren with this weapon. It is given thee for a nobler 
purpose than the destruction of enemies. It will serve 
thee in the battle thou wilt fight, because it is not carnal. 
It is a spear that will touch the hearts of enemies. It will 
make no wound, but it will heal the wounds which wrongs 
have made. When the spear enters the hearts of warriors, 



108 THE PILGRIMAGE OF THOMAS PAINE 

it will touch a well of sympathy. When the well is found, 
thou canst strike the spear deep, and it will not harm. 
Thou wilt so use this weapon as to find the heart, and 
when the heart is found, the victory is won. The heart 
must be touched with the spear of love ; and, therefore, 
thou seest the importance of this instrument. Let thy 
warfare be such as will touch the heart, and when thou 
shalt find thy w r eapon unavailing, thou wilt take this 
sword with two edges, and lop off the dead branches which 
overshadow thy efforts, and which yield no fruit. When 
thou hast cut down the dead branches with thy sword, 
thou wilt take thy spear, and engraft the fruitful olive 
branch therein. When thou hast done thy work with 
thy spear and sword, thou wilt see a great reform in the 
tree, and new branches will put forth, bearing much fruit 
to the husbandman. 

" These arrows and bow will not make thee unfriendly,' 
except thou pervert them to works of injustice to thy breth- 
ren. Thou knowest the history of David and Jonathan, 
When Saul sought the life of David, he was forewarned 
by an arrow, which Jonathan shot. It was well with 
David, and well with Jonathan, because they made a cove- 
nant with each other to avert wrong. The arrows were 
united, and being united were strong against resistance. 
Take these arrows as a sign of the covenant thou hast made 
with us, that no wrong shall come unto thee without warn- 
ing ; and take also this bow, which is the power of the 
covenant; and, with it, do thy work as thou hast cove- 
nanted to do, in friendship, love, and truth, and hope of 
mercy will descend without ending upon thee in thy labor. 

" Take also this sling and these pebbles; and, when thou 
goest on thy mission, thou wilt not make war with those 



AND OTHERS IN THE SPIRIT WORLD. 109 

that oppose thee. They are given thee for another pur- 
pose. Thy soul will need its rest. Thy sling will bring 
thee rest. Thou wilt take the pebbles, one by one, and 
when thy opposer shall make war with thee, thou wilt 
teach him this lesson : That no wisdom is found in peb- 
bles, and thou wilt say to him, i silver and gold have I 
none, but such as I have, give I unto thee . take this sling 
and these pebbles, and when thou art without wrong, cast 
them at me, for I too, am poor and needy, and what thou 
doest, do as thy wisdom shall direct.' Then shalt thou 
find thy sling and pebbles retained by thee, and thy op- 
poser will be thy follower in the great reform of mind. 
And when thou shalt have need of our aid, blow the 
trumpet as thou hast been instructed, and thy companions 
will join thee in the good fight of reforming mind, with- 
out blood or treasure. 

" Thou wilt now proceed on thy mission, and, when thou 
shalt aid with thy wisdom the needy, thy work will be 
thy reward. Hitherto, thou hast been instructed, but now 
thou wilt be an instructor of others. Thou wilt work thy 
work of reform, as thou canst. Take what thou needest 
for thy work, and go to the castle, where thou didst un- 
furl the banner, and when thou shalt sound the trumpet, 
thy circle will obey thy summons." 



110 THE PILGRIMAGE OF THOMAS PAINE 



CHAPTER VI. 



SECOND VISIT TO THE CASTLE. 



The deacon's prayer — Thomas and Mary converse — Dialogue between 
the deacon and Thomas on rewards, a day of judgment, and the atone- 
ment — The deacon converted — Sung the new song — Departure for 
the temple — The deaeon initiated into the mysteries of wisdom, and the 
secret explained — Thomas and the deacon revisit the castle. 

It was an hour of devotion. The castle was ruffled by 
the storm of darkness. Not a voice betokened harmony, 
and each worshiper offered his words to God, as a dictator 
would his commands to his subjects. One mind wanted 
his brethren to be more faithful, and another desired the 
conversion of a third to some opinion, which would dis- 
grace the mind who should practice it. At length, we 
went to a deacon of the most fashionable circle in the castle. 
He was offering his words to God. " Thou wouldst have 
been just," said he, " if thou hadst cut us down as cumberers 
of the ground, and made our bed in hell ; but we thank 
thee, oh God, that thou hast not been strict to mark our 
iniquities against us, lest our portion should have been as 
hypocrites and unbelievers." 

" Often hast thou not heard that accusation ? " said my 
compauion. 



AND OTHERS IN THE SPIRIT WORLD. Ill 

T. I recollect that was often said by many thoughtless 
religionists, when I was in the body. 

M. And dost thou not know that what thou hast seen 
in the body, thou mayest see now thou art in this sphere, 
and more clearly ; even so, what thou hast heard. 

T. I see that death changes no error, which the 
mind has received. These minds must have been reli- 
gious, in the first sphere. They are now religious, in 
words. They tell God he is not just ; for, if he had been, 
he would have placed them with hypocrites and unbelievers. 
I see they are mistaken. God is just, and I find them with 
hypocrites and unbelievers. I see they offer words only. 
They pray to have God do what they ought to have done 
themselves. They want others to be converted by God, 
but they do not reform themselves. Do you know the 
reason ? 

M. I see that they are blind to their own condition ; they 
are blind to a more exalted principle of holiness. They 
have done nothing to reform themselves, because they have 
expended all their strength in words. They have sought 
to establish their own righteousness, and thou seest that their 
righteousness is words ; and, when they have worked to 
convert others, they have made only a convert like unto 
themselves ; they have made a convert with words, and 
with words they wall convert others. 

T. When they were in the body, how were the needy 
neglected ? 

M. As they would be here, were no other help to be 
found. 

T. Thou hast well said, Mary, that they worship 
only with words. They worship only words. God is not 
worshiped. They ask in words, but words never work, 



112 THE PILGRIMAGE OF THOMAS PAINE 

without deeds, the reform of mind. They desire "with 
words, that God would reform minds ; but they never re- 
flect, that reforms are works. Alas ! they will not reform 
themselves, and do works meet for repentance, because 
they are blind in the conceit of words. Thou seest their 
great mistake. Not till they shall see that God is not 
pleased with their words, and words only, will they look 
for a change in themselves. So long as they seek to es- 
tablish a religion of words, they will neglect a religion of 
works. When they shall learn that God is just, and that 
they have their portion in company with hypocrites and 
unbelievers, they will not rest in words alone. 

M. But thou seest they will not reform, because they 
are blind. When their blindness shall be removed, they 
will see something. 

T. Truly : They will see themselves, not as they now 
see, but as God sees them. They will see that repentance 
must begin with them. They will see that words will not 
save. They will see that hypocrites will not be cut off 
because they have no words; neither will unbelievers fail 
of a recompense on that account. Thou knowest words 
entice sinners, and sinners use enticing words; but the 
mind without this castle relies on works of wisdom. 

The deacon concluded his invocation, and I said, " What 
art thou praying for ? " 

He replied, "I want the wicked to be saved." 

T. From what dost thou desire their salvation ? 

D. From the wrath of God, and the damnation of hell. 

T. Dost thou expect that words will serve thy design ? 

D. Thou knowest that God has commanded all men 
to pray, and that the fervent prayer of the righteous 
availeth much. 



AND OTHERS IN THE SPIRIT WORLD. 113 

T. I wish to know, if words will save ? 

D. Words will find favor with God. 

T. Will they cause God to save a wretched mind ? 

D. They will avail much. 

T. With whom ? 

D. With God. 

T. How much will they avail ? 

D. They will save the soul from perdition. 

T. What will save a soul from perdition ? 

D. The prayer of the righteous, 

T. Have thy prayers saved thee ? 

D. I trust they will save my soul, if I am faithful. 

T. Faithful in what? 

D. Faithful in my duty. 

T. What is thy duty? 

D. To obey God. 

T. What is obedience to God ? 

D. Obedience to God is complying with his commands. 

T. Ha^t thou complied with his commands ? 

D. I would try to do so. 

T. Hast thou done as God has commanded thee ? 

D. I have come short of his glory. 

T. Will thy prayers save thee, when thou art not as 
he commands ? 

D. I will obey. 

T. When? . 

D. When I pray, I pray for my forgiveness. 

T. Dost thou expect God will hear without repentance ? 

D. I do repent when I pray. 

T. What are thy works? 

D. I see, you want me to be what you are. 

T. Thou wilt not say, I want thee to be as I am, but 



114 THE PILGRIMAGE OF THOMAS PAINE 

as God is ; and when thou art as he has required thee to 
be, thou wilt not refuse thy mind what good thou mayest 
enjoy. Wilt thou say, that thy prayers will save thee 
without repentance ? 

D. Nay. 

T. When wilt thou repent, then ? 

D. What dost thou mean by repentance ? 

T. I mean that reform which will save thee from the 
wretchedness of this confinement in walls. 

D. Am I wretched ? Nay. 

T. Thou wilt not so reply, when thy deliverance is 
accomplished. 

D. Deliverance from what ? 

T. ¥rom thy wrongs and errors, thy sins and sorrows. 

D. Verily, thou art confident. Who gave thee power 
to work in God's name ? 

T. I will work as my master has commanded. 

D. Who is thy master ? 

T. The mind who controls me and others. 

D. Am I not a mind who controls others ? 

T. Thou controlest thy inferiors, not thy superiors. 

D. Thou mayest do the same. 

T. Not as thou hast done. 

D. Why not? 

T. Because thou controlest by fear and hope. Thou 
rulest as do tyrants and kings. Thy ways are cruel and 
oppressive, unjust and wrong. 

D. Thou wilt not accuse me, when thou art wrong. 

T. When thy ways are opposed to the commands of 
God, am I wrong to inform thee ? 

D. Nay; but thou wilt not be wrong, when thou art 
converted. 



AND OTHERS IN THE SPIRIT WORLD. 115 

T. Converted to what ? 

D. Converted to the religion of the Bible. 

T. Wherein do I need conversion to the religion of the 
Bible? 

D. In refusing to join with us. 

T. Is that the only reason ? 

D. It is one which makes thy conversion necessary. 

T. "Why necessary ? 

D. Thou knowest thou art not a believer in the Bible 

T. Thou wilt not convert rne without the Bible. 

D. What ! not convert thee without the Bible ? How 

sayest thou that the Bible is thy guide ? 

T. I say, thou wilt not convert me without the Bible. 

D. May I hope to convert thee with it ? 

T. Thou may est not hope for conversion to thy views. 

D. What views may I hope to convert thee to ? 

T. Such as are true and practical, wise and good. 

D. When wilt thou come to me for instruction ? 

T. When thou canst instruct me. 

D. Thou art not a believer in religion. 

T. Thou canst tell by my works. 

D. Thy works will not wrong any one. 

T. Wilt thou not wrong any one ? 

D. Not intentionally. 

T. Wilt thou justify an unintentional wrong ? 

D. Nay. 

T. Then thou shouldst reform. 

D. Why? 

T. Because thou doest many unintentional wrongs. 

D. Thy charge will not satisfy me of wrong. 

T. When thou seest thy brother in need, hast thou 

aided him ? When thou seest him disconsolate, hast thou 



116 THE PILGRIMAGE OF THOMAS PAINE 

cheered him ? When thou hast found him naked of wis- 
dom, hast thou clothed him with garments of salvation? 
When thou hast found him an hungered and thirsting 
after righteousness, hast thou fed him with the bread of 
heaven, and given him the water of life ? 

D. That has been my desire. 

T. Have thy desires been operative to the good of 
mind? 

D. I would they had been more so. 

T. Then thou shouldst put away thy craft, and leave 
thy habitation of darkness. Thou wilt not do as thy soul 
desireth, so long as thou remainest imprisoned within the 
walls of this castle. I see thy intentions are well, but thy wis- 
dom is selfish. When thou shalt relinquish thy wrongs, 
and no longer wrong others by the inculcation of thy 
errors, then thou wilt reform the abuses of thy brethren, 
without money and without price. 

D. I would reform any wrong that I may have, but I 
would first know the wrong. 

T. Thou wilt, then, understand what thy wrongs are ? 

D. Truly. 

T. Thy wrongs are the wrongs of others. When thou 
wouldst forsake thy wrongs, because thou hast seen them, 
thy brethren offer thee a bribe to refuse a reform. They 
say to thee, " What good will this new doctrine do ? what 
will those gain who embrace it ? and what will they lose 
that defend it ? " Thou hast been warned by awful pen- 
alties not to forsake the wrongs thou hast cherished from 
thy childhood. 

D. I acknowledge that I have my fears. 

T. Thou wilt acknowledge that thy fears do thee no 
good, when they make thee miserable. 



AND OTHERS IN THE SPIRIT WORLD. 117 

D. They sometimes make me unhappy. 

T. "When they make thee unhappy, they are unprofit- 
able. !No good thing ever made thee so. That which 
makes thee unhappy, is a wrong to thee ; and when thou 
shalt put away that wrong, thy unhappiness will cease; 
but so long as thou shalt cherish the wrong, thy mind will 
be disturbed by it. This is the law of God in nature. 
Wouldst thou obey that law ? 

D. I would obey God. 

T. Thou wouldst obey God by obeying his law ? 

D. I would not disobey his law. 

T. Dost thou not see, that it is the law of God, which 
works thy unhappiness ? Dost thou not know, that no- 
thing can be true and right which makes thee unhappy ? 

D. I see, that when I do wrong, I want what I have 
not got. I want something which will make me more 
happy. But it is not wrong to want what I have not got. 

T. Thy wants are well ; but not thy wrongs to satisfy 
thy wants. Thy wants are misdirected ; they work harm 
to thy mind. It will not be so, when thou understandest 
the law which should govern thee. Thou wilt not reform, 
nor leave this castle, till thou seest that all good is obedi- 
ence, and all evil is disobedience to the law of God. So 
long as thou shalt remain subject to the wisdom of those 
who instruct thee to do wrong, that good may come to 
thee, thou wilt not refrain from thy wrongs. Thy errors 
are thy wrongs ; and, if thou wouldst be saved from their 
curse, thou shouldst cast them away. 

D. That would I do, when I have found the wrong. 
But I see no error in my faith. 

T. Thy faith is not well when wrong. 

D, Yea ; but wherein is it wrong ? 



118 THE PILGRIMAGE OF THOMAS PAINS 

T. I heard thee say, that God was not just. If God 
be not just, who will not be like him when arrested for 
judgment? Thou seest that thy accusation is wrong; 
and thy wrong hath disturbed thy quiet. When wilt thou 
reform of thy wrong, if thy God be unjust ? 

D. But when I said he was unjust, I meant that he 
was so merciful, as not to punish the wicked as their sins 
deserve ; not that he was an unjust God. 

T. Thou wilt not put new wine into old bottles, lest 
it ferment and break the bottles, and the wine be lost. 
Thou hast made the rent no better. If God will not 
give the wicked what they deserve, he is unjust, and is not 
faithful to his promise. Besides, how can the wicked sepa- 
rate themselves from the evil of a violated law ? When 
the law is disregarded, a wrong is done; and, when a 
wrong is done, the evil is committed. The evil is the 
wrong. The wrong is w r hat disturbs thee, and w T hat dis- 
turbs thee is thy reward. Thy reward is the judgment 
of God, executed in thy mind, because thy wdsdom needs 
improvement. 

D. Thou wilt not say, the wrong is the reward. 

T. The wrong is the evil, and the evil is what thou 
shouldst abandon for thy good ; because what is evil to 
thee, thou shouldst not pursue. The law which rewards 
thee, is eternal, and, while wrong is cherished, the reward 
is thine. What is thine, thou wilt receive, for it is just. 

D. Thou wilt not say, the wrong is the reward. 

T. I will say, the wrong and the reward are insepa- 
rable. 

D. Then where is the necessity for a day of judgment ? 

T. The necessity is nature's law ; but thy views are 
wrong. 



AND OTHERS IN THE SPIRIT WORLD. 119 

D. They are what the Scriptures teach. 

T. Thou hast not read the Scriptures without thy wis- 
dom to aid thee. Thy wisdom is not the wisdom of 
God. 

D. Wherein do they differ ? 

T. Thy wisdom is the wisdom of minds like thee ; those 
who are like thee, are no wiser than thyself. Those who 
are no wiser than thyself, can not instruct thee. They 
agree with thee, and thou seest only what thy wisdom has 
unfolded to thee. And when thou hast read the Scrip- 
tures, thou hast understood as thy wisdom corrected the 
Bible. It is thy misfortune to read with thy education to 
correct the reading, and make it conform to thy errors. 

D. Thou wilt not say, there is no judgment. 

T. I say, law is eternal, and when wrong is done, a 
law is violated. When a law is disobeyed, the disobedi- 
ence is wrong, and the wrong disturbs the doer. This 
disturbance of law is sure to be attended with the evil 
which wrong brings. That evil is the judgment of God. 
I know no other judgment. 

D. Thou knowest the Scriptures teach another judg- 
ment. 

T. I know not what thou affirmest. 

D. The Bible speaks of a judgment. 

T. So do I. 

D. The Bible says, God will judge the world. 

T. So do I. 

D. When will he judge the world ? 

T. When the world do wrong, and when they do 
right. 

D. That is always. 

T. Truly. 



120 THE PILGRIMAGE OF THOMAS PAINE 

D. Then God judges all minds when they do wrong, 
and when they do right ? 

T. Yea. 

D. How can he judge those who do right ? 

T. As he does those who do wrong — by his eternal 
law. But wrong is judged as an evil, and right as a good. 
Hence, the mind that does wrong, is judged as wrong; 
and the mind that does right, is judged as right. 

D. How can there be, then, a day of judgment ? 

T. The day of judgment is when God judges by his 
law, and not till his judgment is withheld, will that day 
end. I know of no end to his judgment, nor to the 
period in which he judges. His judgment is just, and 
his justice endureth forever. 

D. When will the wicked be judged ? 

T. When they are wicked. 'No mind can do wrong, 
without receiving a just recompense of reward. 

D. Of what benefit, then, is the atonement of Christ ? 

T. Thy wisdom will be increased, when thou shalt see 
the atonement in thyself, and not hope for it because an- 
other has it. 

D. I do not understand thy meaning. 

T. When thou shalt agree with thy Bible, in regard 
to the atonement, then thou wilt find the atonement in thy 
works, as thou seest it now in Christ. 

D. This is more perplexing to me still. What dost 
thou mean by atonement in me ? 

T. I mean the works which Christ done for the good 
of the needy. He gave sight to the blind, hearing to the 
deaf, health to the sick, and wisdom to the foolish. 

D. Dost thou say, miracles can be done by me ? 

T. Thou canst do as thy Master hath said* If thou 



AND OTHERS IN THE SPIRIT "WORLD. 121 

wilt follow hirn, thou mayest lay hands on the sick, and 
they shall recover; thou canst; take deadly serpents in thy 
hands, and they shall not harm thee; thou canst drink 
poison, and it shall not injure thee; thou canst wait on the 
suffering, and the Lord thy God will bless thee. 

D. Then thou sayest, I am not a follower of Chri? 

T. Thy works testify of thee. 

D. Do they testify, that I am not a follower of Chi 

T. If thou wast his disciple, his works would foi 
thee. 

D. Then, I am not his disciple. 

T. So thou sayest. But wouldst thou be ? 

D. I would be ever as my Master. 

T. Listen then to thy Master's instruction. 

D. What instruction? 

T. Such as I have, give I unto thee. Visit the sick, 
those in prison, those in need ; and let thy mind be passive 
to the influence of those who would aid thee to be wise, 
and the glory of God will deliver thee from thy darkness, 
and make thee a light to them that d well with thee in this 
castle of vain and empty words without deeds. 

D. Dost thou say, that I can do miracles ? 

T. Thou canst do as thy Master hath required thee, 
and, when thou doest, thy works will testify that a mira- 
cle hath been wrought by thee. Thy companions will 
say, thou hast a devil. 

D. If I could believe thy saying, I would follow thee. 

T. Thou canst follow thy Master, and my saying will 
be verified by thy works. The atonement will be in thee 
to do the will of thy Master. 

D. Then all may atone for their sins. 

T. All may do good to those in need, and when they 
6 



122 THE PILGRIMAGE OF THOMAS PAINE 

obey the law of God which requires good to be done, the 
atonement is in them who obey. It is an agreement with 
Christ to put away sin by personal sacrifice upon the altar 
of sympathizing humanity. Doing good is atonement, 
because it is agreement with the law of God, and put3 
wrong away. 

D. Then, there was no need of a Savior. 

T. Not so : had there been no wrong, there would 
have been no Savior ; but, where wrong is, there is a need 
to be saved from the wrong. Thy Savior came where 
wrongs existed, and where great injuries were practiced; 
and thou seest he saved many from their errors and wrongs. 
Thou shouldst obey, and do likewise; and, when thou 
shalt do as thy Master hath done, thou wilt save many. 
According to thy wisdom and thy diligence , so shall thy 
reward be. 

D. But, when I obey, do I not then make atonement 
for sins ? 

T. When thou obey est, thou doest well, but thou wilt 
not obey without a cause. Thy obedience is caused by 
thy wisdom, and thy wisdom is increased by instruction, 
so that thy salvation is caused by those who instruct thee 
in wisdom. 

D. Then I have as many Saviors as I have instructors. 

T. I would not contradict thee ; but still thou shouldst 
understand that all wisdom is of God. Thy God is thy 
Savior, and he saves thee in harmony with his law of de- 
veloping and making wise thy mind. He saves thee only 
as thou becomest wise, and he makes thee wise through 
the mediums who are competent to instruct thee in his 
wisdom. As many as are employed in unfolding to minds 
the wisdom of God, are saviors to those whom they in- 



AND OTHERS IN THE 6PIRIT WORLD. 123 

struct and make wise. Thou mayest be the savior of 
many when thou receivest wisdom to instruct others. Thou 
wilt not save without wisdom ; for it is by wisdom that I 
come to thee with a message which will open the gates of 
a celestial circle, who wish thy deliverance. 

D. Thy pretensions stagger me. If thou art what thy 
words signify, thou canst do thy will, and make me what 
thou desirest. 

T. I will then invite thee to a circle without these 
walls. Wilt thou go with me ? 

D. I will go, my friend. 

T. When thou shalt arrive at the arch-way of a tem- 
ple, not made with hands, thou wilt wait till I announce 
thy coming. Then, w^e will proceed into a court, where 
thou w T ilt hear and see many things. Let thy mind be 
calm, and thy vows be faithfully observed. Thou wilt not 
return to this castle for the purpose of carrying away wdth 
thee thy creed, or thy forms of worship. In the temple, 
w T e worship God, not with words alone, but with works of 
good. Thou wilt love thy brethren, and no hate can dis- 
turb thy mind. Thou wilt serve God by doing good to 
those that need ; for thou knowest that God hath no de- 
pendence of aid from us ; but he requireth us to obey him. 
Thy obedience will do thee good, as it will others on whom 
thy labors shall be bestowed. Art thou ready ? ' 

D. I am ready. 

T. Then come with me. 

My companion said, " Let us sing the new song." 

We stood on the walls and sung the song of jubilee; 
for mind which was imprisoned w 7 as released. Then we 
departed for the temple. 

On reaching the temple, my companion said, u Seest 



124 THE PILGRIMAGE OF THOMAS PAINE 

thou this temple of the living God ? Thou wilt wait with 
me, while Thomas shall announce thy willingness to enter 
the courts of the redeemed." 

I entered the temple, and was hailed by the Master, 
" What hast thou brought with thee ? " 

T. The deacon, who has listened to my wisdom, and 
desirest instruction in the mysteries of thy work, wishes 
admission within this court, and instruction in ways he has 
not known. 

M. Hast thou instructed him, as most necessary to his 
improvement, before entering this circle ? 

T. I have said that which was necessary, and find him 
prepared to receive the lessons which appertain to his 
progress. 

M. Then thou wilt bid him welcome. 

I returned. When I returned, he said, " This is a secret 
society, I suppose." 

T. The wisdom of this circle, who work in this tem- 
ple, is not a secret to those who have received it. 

D. Why dost thou keep thy wisdom a secret ? 

T. Because all wisdom is a secret to the uninformed. 
Thou wilt understand that this circle withholds no good 
thing from those who need, but even those who need, are 
not always prepared to receive our aid. The secret will not 
harm thee, neither will it do good to those who refuse to 
comply with its requirements. The secret is a secret only, 
because minds know it not, and have resolved not to re- 
ceive the- wisdom which their condition requires to make 
them skillful workmen in the temple. Art thou prepared 
to enter with me, and do the work which may be required 
of thee for the good of mind? 

D. I am ready to do justly, love mercy, and walk 
humbly* in the path of righteousness. 



AND OTHERS IN THE SPIRIT WORLD. 125 

T. Thou wilt remember the poor and thy vows. 

D. The needy thou hast with thee. 

T. Thou wilt soon become rich. 

The same instruction was imparted to the deacon, which 
I received on my first visit to the temple. "When the les-' 
sons had been repeated to him, I inquired, " Welcome, 
wilt thou now revisit the castle with me, that we may aid 
our brethren to see the light thou hast beheld ? " 

D. Thou wilt not expect that I would refuse to aid j 
them. "We returned. 



126 THE PILGRIMAGE OF THOMAS PAINE 



CHAPTER VII. 



THIRD VISIT TO THE CASTLE. 



The wonder in the castle — Dialogue between the chief, the deacon, and 
Thomas — The senior consulted — The circle of the temple summoned 
by the trumpet — Conversation between the Commander of the temple 
and the senior of the castle on war — On rights — The conversion of 24 
elders, and 144,000 — The Commander conducts them to the temple, 
where they were initiated into that degree of wisdom. 

When we reached the castle, there was great wonder and 
astonishment, that the deacon should have departed from it. 
I heard the chief say, " I have been suspicious of him ever 
since the conversation between the centurion and the stran- 
gers through the port holes. I saw," said he, " that he 
listened quite too attentively to the conversation ; for it is 
not possible for any mind to resist the arguments which 
that circle brings. But alas ! there is great danger of their 
sentiments ; there is such a sweetness in their conversation, 
that it is no wonder that they draw minds away from the 
truth." 

" Wouldst thou taste that sweetness ?" said the deacon. 

C. I would not jeopardize the eternal interests of my 
soul. 



AND OTHERS IN THE SPIRIT WORLD. 127 

D. Then thou shouldst abandon that castle, as I have 
done. 

C. Art thou my judge ? 

D. I judge no mind, but I know thy condition. 

C. My condition, I hojDe, is well. 

D. Whereon doth thy hope rest ? 

C. On the rock of eternal truth. 

D. What is truth? 

C. The truth is not what thou wouldst teach in thy 
apostacy. 

I said, "Wilt thou answer the question? We wish to 
know what is truth" 

C. Dost thou wish to relieve thy new convert? 

T. I wish thee to tell us, if thou canst, what is truth ? 

C. I will not say, that works are the truths of God. 

T. Wilt thou say, that they are not the truths of God ? 

C. Yea. 

T. Then, what is nature, but the work of God ? 

C. Nature is a work of God. 

T. Is nature a true work of God ? 

C. It is. 

T. Then the true work of God is nature, and as thou 
say est it is a true work, it is a truth of God. That which 
is true, is a truth ; and that which is false, is not true. 
The truth of nature is a work of God. The wisdom of 
nature is the wisdom of God. 

C. But there is a wisdom which is not of nature. 

T. Wilt thou teach me that wisdom ? 

C. It is the wisdom of the Bible. 

T. What wisdom is not of nature ? 

C. The Bible. 

T. The Bible is not wisdom, but a revelation of wisdom. 



128 THE PILGRIMAGE OF THOMAS PAINE 

C. The Bible is full of wisdom. 

T. The Bible is full of the wisdom of nature, which is 
God's work. 

C. The Bible teaches us wisdom. 

T. It reveals wisdom. 

C. The Bible reveals what nature does not. 

T. "What wisdom does it reveal, which nature does 
not? 

C. It reveals a resurrection of mind from the rudimen- 
tal to a superior condition. 

T. Does not nature do the same ? 

C. Not to minds in the rudimental state. 

T. It reveals the resurrection of many things. 

C. What? 

T. The flower, the reptile, and the insect. 

C. But it does not reveal the resurrection of minds. 

T. It may do so. It has revealed it to us, and wo 
may reveal it to minds in the body. Is not that nature 
which gave the Bible ? 

C. In one sense it is. 

T. Is it not in every sense ? 

C. Philosophically, mind and spirit are one thing ; but 
mind is not the cause of nature without God. 

T. Truly. Mind is the natural work of God, and 
mind has revealed the wisdom of God, as it has been 
discovered. This revelation is the Bible, which discloses 
the undiscovered wisdom of God, by minds who have 
learned it by their investigation of nature, which is God's 
work. 

C. That is true. 

T. Thou wilt see, then, that nature is true to God; 
and when a thing is true to him who made it, it can never 



AND OTHERS IN THE SPIRIT WORLD. 129 

be untrue. Even so, is that true to thee which is adapted 
to thy welfare. But that which is adapted to thy welfare, 
may not be adapted to the welfare of all minds. 

C. Thou makest truth change with the condition of 
mind, then. 

T. Not so. I would say, that conditions change. 
When the conditions of mind change, that which was 
true in one relation, may be false in another, because a 
thing, not changing with the condition of the mind, can 
not be true to it in all conditions. Thou art satisfied with- 
in these walls. To thee, they are necessary and true, being 
adapted to thy condition of developed wisdom; but thou 
wilt not say, that such confinement would be true to my 
happiness, or that my condition would admit of happiness 
to me therein. When thy wisdom shall be increased, the 
things w 7 hich are true to thee now, w 7 ill give thee no satis- 
faction, because they w T ill not be adapted to thy condition. 

C. Then, what is true to me now, will be false when 
my wisdom shall be increased. 

T. That which is true to thy condition will be eternally 
true to that condition ; but it will not be true to a different 
condition. Thou w 7 ilt remember, that thou must be the 
judge of all things presented for thy consideration. Laws 
are eternal ; but a knowledge of all the laws of God must 
be forever finite. What knowledge thou hast of those 
laws, is true to thee, but greater knowledge w 7 ill show thee, 
that what thou regardest as true to thee, will soon not be 
so regarded ; because thy wisdom w T ill see its falsity. And 
w r hat thy judgment receives as true, is true to thee; and 
what thy w T isdom decides is not true, that thou wilt reject 
as false. Hence, truth being determined by thy wisdom, 
must be true to thy wisdom. It can not be true to thee, 
6* 



130 THE PILGRIMAGE OF THOMAS PAINE 

contrary to thy wisdom ; because that which thy mind re- 
ceives contrary to thy wisdom, is false to thy good, and 
destructive to thy enjoyment. 

C Thou reasonest well ; but the Bible is reasonable, 
and thou shouldst not set up thy reason contrary thereto. 

T. The Bible is one thing, and thy views another. 
The wisdom of thy interpretation is not reasonable to me. 

C. What interpretation of the Bible is reasonable ? 

T. Thou wilt not say, that a mind can impart that 
which it does not understand. 

C. What then? 

T. This will show thee, that what minds have not un- 
derstood, they have attempted to interpret, because what is 
understood, does not need an interpretation. When a work 
is so written as to be understood by those who read, it 
will not need an interpretation, and when it is not so writ- 
ten, it is defective. 

C. Then, thou say est the Bible is defective. 

T. I say, that if an interpretation be necessary to un- 
derstand it, it is defective; and, when minds solicit an 
interpretation thereof, they admit the defect. If there 
were no defects, why ask for an interpretation ? 

C. I want what wdll make it plain and clear. 

T. W T hat will supply some defect, I conclude. 

C. That will be a saying what infidels allege, 

T. Is it not doing what infidels say, when thou askest 
an interpretation ? They tell thee, that wrongs are in the 
Bible, and thou wilt not say, that the Bible is right with- 
out an interpretation. So, the interpreters of the Bible 
and infidels are agreed, that the Bible is not light without 
an interpretation ? 

C. That is apparently thy conclusion, butitisanew 
idea to me. 



AND OTHERS IN THE SPIRIT WORLD. 131 

T. The idea will be more than apparent, when thou 
shalt divest thy mind of thy doubts. Thou hast more 
skepticism than is consistent with thy good. 

C. This is the first time I was ever accused of skep- 
ticism. 

T. Thy friends have been like thee, and thou wouldst 
not listen to those unlike thee. When thou wouldst know 
thy wrongs and errors, thou wilt not expect thy willing 
companions, whom thou lovest because they flatter thee, 
and thou payest them, for their flattery, will tell thee what 
will occasion thy displeasure. 

C. I want no wrong, nor error. 

T. Thou wilt not forsake thy wrongs or errors, until 
thou art instructed to see them ; and thou art not prepared 
to forsake when wisdom reveals them to thee. 

C. I will forsake them when I see them. 

T. When may I expect thou wilt see them ? 

C. I wish to see now. 

T. W^hen I show thee, wilt thou forsake ? 

C. I will. 

T. Then listen to the counsel and experience of the 
deacon. He will aid thee to see what is wrong, in thy* 
mind. 

C. I am prepared to hear and judge for myself. 

D. Thou wilt now call thy friends together, that they 
also may hear and judge. 

C. I wish no one present at this interview, but the 
present company. 

D. What is good for thee, will be good to those like 
thee. 

C. But I do not wish my friends to know that I am 
considering a new doctrine. They will rebuke me for 



132 THE PILGRIMAGE OF THOMAS PAINE 

my weakness. Thou canst say what thou desirest, and, if 
I am satisfied, I will call them together. 
D. Thy wisdom is wrong. 

C. Wherein? 

D. In that thou art not willing thy friends should hear 
what thou permitest thyself. What is good for thee is 
good for them. 

C. What is good for them to hear, I would have them 
hear, but I wish to know first that what thou desirest me 
to hear is good ; and when I know it, I will not object to 
the hearing of all. 

D. Thou wilt not refuse to hear thyself without know- 
ing what thou mayest hear. Why dost thou do what thou 
wishest others not to do ? 

C. It will be unwise for me to permit a doctrine to be 
inculcated among minds, who are likely to be carried away 
with new things. They are aided only in the right way 
by me ; I would not have thern taught wrong. 

D. Thou wilt suffer thyself to be taught right. 

C. Yea; and also my friends. 

D. Then thou mayest call them together. 

* C. How am I to know that thy instruction is right? 

D. When thou nearest it, thou canst judge, and so 
can thy friends. 

C. But I do not choose to have them hear it, until I 
can judge. 

D. And yet thou art willing to hear for thyself. Why 
shouldst thou do what thou refusest to thy friends ? 

C. Because what I hear will not injure them, unless 
they hear. 

D. Then thou hast more confidence in thyself than in 
thy brethren. Are they not like thee? 



AND OTHERS IN THE SPIRIT WORLD. 13S 

C. They are like me, in faith ; but I would not trust 
their judgment, when thy words of honey are offered to 
them. 

D. And yet thou canst trust thy own. „ 

C. Whose should I trust ? 

D. Whom should thy friends trust ? Thou requirest 
them to trust in thee. Why shouldst thou require them 
to trust in thee when thou refusest to trust in thy friends ? 
We have not wronged thee, nor will thy friends be wrong- 
ed by us. 

C. Thou mayest wait. I will counsel with the senior 
of this castle. 

When we saw what he wanted, we summon ep the circle 
in the temple by a certain sound of the trumpet. They 
came. On sounding the trumpet, the hosts of the castle 
came also. It was a clear, still evening, and when they 
saw our implements of war, they formed in a circle near 
the walls, and demanded the object of our mission. 

The Commander of the temple replied, "Be not alarmed. 
What thou hast is thine, and we have no need of what is 
thy own. We are here not to take away what thou hast, 
but to give thee more abundantly than thou hast reason 
to expect. Thou wilt soon see the object of our mission ; 
and, when thou seest, thou wilt not consider us thy ene- 
mies, but friends. We see thy arms are defective ; and, 
if thou wouldst fight, the weapons we bring are at thy 
disposal. Advance and receive, and, when thou receivest, 
use them as thy wisdom shall direct thee." 

Sen. Then thou surrenderest thy command to our 
power ? 

Com. We surrender what thou desirest — our wea- 
pons of hostility. Come now and receive, that thou 
mayest know we are not thy enemies. 



1B4 THE PILGRIMAGE OF THOMAS PAINE 

S. Thou wilt keep thy own. We do not fight with 
friends. 

C. Why shouldst thou fight with enemies ? 

S. Because they are not friends. 

0. Will thy fighting make them friends ? 

S. It will make them know that they are not our 
masters. 

C. How will it teach them this ? 

S. Because they will become our servants. Our vic- 
tory over them will teach them this lesson. 

C. It will teach them another lesson also. 

S. What lesson? 

C. It will teach them, that thy victory may be reversed, 
and that thou mayest become their servants. What thou 
doest, others may do. Thou wilt see, that thy power may 
become the power of those whom thou mayest oppress. 
When wilt thou understand, that thy warfare is wrong to 
thee, and to those whom thou mayest injure? 

S. When our enemies become our friends. 

C. Very true. And wouldst thou desire all minds to 
become thy friends ? 

S. We would desire peace, but not on dishonorable 
terms. 

C. Thou wilt not say, peace is dishonorable, on any 
terms. 

S. I will say, when minds are asked to surrender their 
rights as a condition to peace, it is dishonorable. 

C. Dishonorable to whom? 

S. It is dishonorable to him who surrenders. 

C. Is it dishonorable to give ? 

S. When the gift is demanded, as a condition of peace. 

C. When thou askest for rain and sunshine, as a con- 



AND OTHERS IN THE SPIRIT WORLD. 135 

dition of thy prosperity and peace, is it dishonorable for 
thy Friend, who controlest the seasons, to give thee what 
thou askest ? 

S. Nay; because he is not impoverished by his gifts. 

C. Thou wilt not say, it is dishonorable for thy friends 
to offer thee weapons of war, w T hen they have no others ? 

S. It is not, when we are not thy enemies. 

C. Thou wilt say, " when we are thy friends." 

S. Yea. 

C. How wouldst thou make thy enemies thy friends ? 

S. By doing, as I would that they should do to me. 

C. Wouldst thou be refused, when thou askest what 
thou desirest? 

S. Nay. 

C. When thou desirest peace, wouldst thou refuse it, 
because thy enemy wanted what was thine, as a condition ? 

S. I would not submit to unreasonable demands. 

C. What wouldst thou do ? 

S. I would refuse the condition. 

C. Wouldst thou refuse the condition, if the condi- 
tion w 7 as better for thee and thy friends, than to fight ? . 

S. I would not submit to any unjust demands. 

C. Wouldst thou not submit to an unjust demand, 
rather than to demand what is unjust? 

S. I would not demand what is unjust. 

C. Dost thou not demand peace, and is not that just? 

S. Yea. 

C. Then, when thou refusest what thy enemy asks, 
as a condition of peace, dost thou not refuse peace, and 
demand war. The condition is what makes peace, and 
when thou refusest that, thou desirest what is worse. Is 
it honorable to choose the greatest evil ? 



136 THE PILGRIMAGE OF THOMAS PAINE 

S. The greatest evil is not war. 

C. What is greater ? 

S. The evil of injustice. 

C. It is even so. But is not war unjust ? 

S. Not when waged in a righteous cause. 

C. What cause is righteous, which is unjust ? 

S. That which maintains rights. Rights are just, and 
measures, which will secure and perpetuate those rights, 
are just. 

C. Is war a right ? 

S. War is not right, when rights are not sought by it. 

C. How can rights be sought and obtained by wrongs ? 

S. War is not wrong, when rights are secured by it. 

C. When rights are secured by wrongs, when war 
secures peace, when nature is concordant with discord, thy 
rights will disappear. JSTo mind will then have any rights, 
because rights will be valueless. When war becomes 1 ight, 
and right becomes war, the rights of nature will be disre- 
garded. Confusion will be right, and peace become wrong. 
Such is the character of thy rights, when judged by the har- 
monious law of nature. Thou say est, war is right to secure 
rights. What right wilt thou secure by war ? 

S. Those rights which are the inherent property of 
every mind. 

C. And what is the inherent property of every mind ? 

S. The right to say and to do, as my own conscience 
approves. 

C. Will thy conscience do evil, that good may come? 

S. Nay. 

C. Is war an evil ? 

S. It is. 

C. Wouldst thou go to war, which thou sayest is an 
evil, that good may come ? 



AND OTHERS IN THE SPIRIT WORLD. 137 

S. It will not be evil, when good comes from it. 

C. Wilt thou show us what good can come from evil ? 
Doth war do those engaged in it good ? 

S. If it secure to them a right, the right is good. 

C. The right will not go to war. 

S. The right will go to war when it is right. 

C. Wilt thou show us, when it is right to do evil, that 
good may come from it. Wilt thou show us how good 
can come from evil, or evil from good ? 

S. The good, which comes from the evil of war, is 
the maintainance of rights. 

C. What rights? 

S. The rights which are in controversy. 

C. What rights in controversy have ever been secured 
by war? 

S. The rights of freedom. 

C. When? 

S. The rudimental condition has secured these rights. 

C. When? 

S. When the American colonies were opposed by the 
mother country. 

C. What rights did those colonies secure by war ? 

S. The rights of freedom. 

C. Those rights were not secured by war. 

S. Well, they were the results of war. 

C. Nay ; but of peace. When peace was ratified, the 
colonies were no longer engaged in war. Thou seest not 
that war gave to any mind a right, because it gave differ- 
ent things. 

S. But was not that war justifiable ? 

C. How so? 

S. To overcome the oppression of the mother country. 



138 THE PILGRIMAGE OF THOMAS PAINE 

C. Canst thou make one wrong justify another? 

S. No ; but I see no wrong in that which results in 
good. 

C. Thou hast not shown that wrong ever did, or ever 
will, result in good. 

S. But I will show, that the American colonies would , 
never have been free without it. 

C. Thou may est say, that they are not free with it. 

S. How dost thou mean ? Are they not free from the 
mother country? 

C. How can a people be free, who are dependent ? 
Are not the States as dependent now as ever on the moth- 
er country ? Whence cometh her luxuries, which thou 
seest crossing the Atlantic ? Whence comest her language, 
her customs, her religion, her glory in war, and her man- 
ufactured articles which her people import? Are these 
signs of freedom, or of dependence ? 

S. But they are free to enact their own laws, and 
choose their own rulers ? 

C. They are free to choose as the majority may elect. 
I would say a majority of such as are not proscribed by 
law from choosing their own rulers. But thou seest more 
than one half of those who are ruled by law, who have no 
choice in the election of their rulers, and very many, who 
have a secured right to elect, do not exercise it. 

S. That is their own fault 

C. Whose fault? 

S. The fault of those who are governed. 

C. Why is it their fault? 

S. Because they should assert their rights. 

C. What rights? 

S. The rights which others exercise. 

G. What rights do others exercise ? 



AND OTHERS IN THE SPIRIT WORLD. 139 

S. The rights to elect minds to make laws, and govern 
them. 

C. Thou wilt see who will object to their assertion. 

S. I see who will not object. 

C. Who? 

S. The free and independent 

C. Who are they ? 

S. Those who dare speak the truth, and act without 
fear. 

C. And who are they ? 

S. They are not many, I see. 

C. Then how are the few to control the mauy ? 

S. I would not make war against them. 

C. What wouldst thou do ? 

S. I would instruct them in the great principles of 
natural justice. 

C. Thou hast well said. When thou seest thy enemy 
come against thee to wrong thee of thy rights, instruct 
him in the great principles of natural justice, and when 
thou hast instructed him, he will not trespass against 
thee. We saw thee afraid of thy rights ; but thou know- 
est that, when, we offered thee our weapons, thou didst re- 
fuse, because thou hadst no enemy to fight. So, when 
thy enemies make war on thee, go, and meet them, and. 
say unto them, we are friends, take our weapons; and ; 
they will say unto thee, we have no use for them, for we 
are brethren. 

S. The wisdom of my companions agrees with me, that 
thy doctrine would be well, if all would practice it. But 
thou seest that such is the ignorance of some minds, that 
compulsory measures must be resorted to, in order to 
restrain their acts of injustice. 



140 THE PILGRIMAGE OF THOMAS PAINE 

C. Compulsory measures are dangerous weapons. 
When a mind is restrained, it is not free ; and when it is 
not free, it hates the oppressor. That which it hates, it 
seeks an opportunity to overcome, and circumstances may 
so change as to gratify its wish. The time will come 
when war will be no more ; but it never will come so 
long as compulsory measures are employed to restrain 
minds. I have seen war. I have seen the causes of war. 
I never saw a cause of war equal in wrong to the war. 
No cause, which has hitherto produced war, has ever been 
so wretched for minds to bear, as the evils of war. "What 
are a few insults, or wrongs of dishonor, when compared 
to the wretchedness of whole nations, engaged in mortal 
combat? Would not the wrongs of injury be abated by 
the forgiveness of thy Savior ? Would he wound to re- 
dress his wounds ? Why did he not call the legions of 
heaven to fight with the legions of earth ? When thou 
shalt have full confidence in the righteousness of his con- 
duct, and when thou shalt follow his example, thy honor 
will not tarnish, though thou forgivest thy enemy even 
seventy times seven. And when thou shalt do the works 
of thy Master, the cause of thy Master will be honored in 
thee. 

S. Thy wisdom will not allow sincere minds to call 
themselves Christians, because they would defend their 
own rights. 

C. Thou hast no right to wrong thy neighbor, even 
though he may be thy enemy. Thou hast no right to do 
wrong. War is a wrong. It is an evil, as thou hast said. 
Thy enemy will not be made thy friend by thy wrong; 
neither can thy mind be satisfied with the wretchedness of 
thy wrong. It is not war which bears the name in the 



AND OTHERS IN THE SPIRIT WORLD. 141 

rudimental sphere, which we have undertaken to over- 
come in our visit to this castle. We have not come here 
to do away with that which does not exist among thy 
companions, but to instruct them in principles of everlast- 
ing peace to thy mind. Thou hast not yet forgotten the 
wrongs of thy education, and those wrongs have made 
thee suspicious of thy friends. Thou wouldst now repel 
words and facts which will be of more value to thee than 
many rubies. If thou wouldst heed our advice, we would 
say to thee, and thy companions with thee, come with us, 
and we will do thee good. 

S. Thou may est stay with us. 

C. We have been where thou art, but now w r e have a 
move beautiful mansion, where the pure current of life rolls 
down from the throne of mercy, and all who will, may 
come and drink of the water of life freely. Thou wilt 
not return to this castle to tarry, when thou shalt partici- 
pate in the blessedness we share. We are now ready 
to receive thy reply. 

S. I should be willing to try the experiment, if my 
companions would go with me. 

C. Thy companions will rejoice at the opportunity. I 
see they are willing and hoping that thy answer will be 
yea. 

S. Thou seest, then, that I will go. 

C. Thou hast wisely answered. Thy companions will 
go where they w^ish, and thou wilt consult their w T ish. 
W T hen thou flndest one w T ho will do wrong to obtain a 
right, pass on ; and when thou flndest one w T ho will only 
do right to obtain a right, and w T ho will sacrifice his own 
for another's good, thou wilt w T rite the name in the Lamb's 
book of life, which thou wilt take with thee ; and the 



142 THE PILGRIMAGE OF THOMAS PAINE 

scribe whom we send with thee. When thou returnest, 
report thy success. 

He went with the scribe. On their return, they brought 
in the book the names of four and twenty elders, and an 
hundred and forty and four thousand, who came with 
them, saying, " Blessed is he who hath part in the first 
resurrection ; for lo ! these many years have we sought 
and not found ; but now the light shineth, and the dark- 
ness comprehendeth it not." 

S. I have brought with me a hundred and forty and four 
thousand, who have resolved to worship no more in this 
castle, but go with thy companions where thou wouldst 
lead ; albeit, where reigns the principles thou hast taught 
unto us. Thou wilt see these four and twenty elders, who 
came to thy hearing, have joined the great congregation, 
and are ready to live in peace, as thou hast taught. 

C. Thou wilt form a circle that I may address them when 
we reach the arch-way of the temple, whither thou goest, 
I have a few words to say to them, which will need be 
required before they enter therein. 

S. We will obey thy commands. 

The new song was now sung, for the year of Jubilee 
had come to these emancipated minds. They sang in the 
spirit, and with the understanding, the words painted in 
gold colors on my banner. The great congregation then 
moved straightway for the temple. On nearing the arch- 
way, a circle was formed, and the Commander addressed 
them as follows : 

" Friends : Thou wilt suffer no more from the ills to 
which thou hast been exposed in thy pilgrimage. Thou 
hast not known thy misfortune, because thou hast verily 
been unable to compare thy condition with that which 



AND OTHERS IN THE SPIRIT WORLD. 143 

thou art now prepared to realize. Thou hast hitherto con- 
sidered thy own wisdom above the wisdom of thy supe- 
riors; but when thou seest what remains for thee, thou 
wilt know thy condition was wretched, when compared 
with it. Before thou enterest this temple, each mind will 
cast his crown into the treasury of reform, and when thou 
seest the standard enter the arch-way, thou wilt follow in 
the order of thy conductors, and receive such lessons as 
thy need may require from thy seniors. Be wise not in 
thy own conceit, for there are none too wise to unlearn his 
wrongs, nor too good to neglect improvement, save Him 
whom we serve. Let no wrong follow this company into 
these courts, for shame will hide no guilt from the inspec- 
tion of this circle.' ' The whole company were conducted 
in order, and received the lessons which appertained to 
their progress, and which have been recited in another 
place. 



144 THE PILGRIMAGE OF THOMAS PAINE 



CHAPTER VIII. 



FOURTH VISIT TO THE CASTLE. 



Mission of Thomas and the elders — The king and guard — The elder ad- 
dresses the king — Conversation with him — He refuses wisdom — A dia- 
logue with a mind on fear — Calls a great multitude to hear the elder — 
Address of the elder — Conversation with the circle — Imputed right- 
eousness — A thousand times ten thousand converted, and received into 
the temple. 

After the conclusion of the lesson, the Master said, 
" Thomas, thou wilt go with the four and twenty elders, 
and see what remainest in the castle." 

The command was obeyed. When we reached the castle, 
we saw a dense cloud resting over the place, and there 
was a large number which no mind could count, won- 
dering at the departure of the hundred and forty and four 
thousand. It was a day of fasting and prayer. The 
elders aid, " They mourn without success. The Lord hath 
done great things for us, whereof we are thankful. We 
will listen to their lamentations." 

Presently, a mind descried us, and straightway he went 
to the citadel. I heard his report to the king, whom 



AND OTHERS IN THE SPIRIT WORLD. 145 

he met at the gate. " The four and twenty elders have 
returned, and have taken their position on the wall, where 
thou hast ordered thy servant to stand." 

K. What is their report ? 

M. They have just arrived — I heard no report. 

K. Then take with thee thy guard, and bring me word 
what they may say unto thee. 

M. They bear no arms. 

K. Then go thou with thy company, and hear their 
report. 

The centurion came, and said, " the king desireth a report 
from thee, and I am the messenger." 

The elder of the elders replied, " Tell the king we have 
found favor with God ; for, verily, he dwelleth not in tem- 
ples made with hands, and we are satisfied with all we 
have seen and heard." 

M. Dost thou wish to return to the fold again ? 

E. We have come to tarry only while we may do thee 
and thy fellow servants good, as our Master hath command- 
ed us. Wilt thou say to the king, that the half was not 
told us before we left the castle. We have tidings of great 
good for all who obey the truth, and are faithful to the law 
of harmony and peace. We invite the king and his house- 
hold to hear our report, which will end thy fasting, and 
soon change thy sadness into joy. 

M. Then I will report thy wish to the king. 

I went with him, but the elders remained. The messen- 
ger entered by the north gate, and when he approached 
the palace, the king's servant required us to wait. Soon 
the king made his appearance, and said, " Bringest thou 
a report?" 

M. I have a message for thee from the elders. 



146 THE PILGRIMAGE OF THOMAS PAINE 

K. Thou mayest say to them, come where I am, that 
I may see them face to face. 

M. Lo ! they are waiting thy pleasure. 

K. Invite them all to my council chamber. 

We all went where he requested. 

" I am now ready to hear the report of the elders," said 
the king. 

" May it please thee" said the senior, " we have found 
favor with God, and grace and peace are multiplied unto 
us. We have washed in a stream, and thou seest our gar- 
ments are white as snow. The circle will receive thee, 
when thou art willing to cast thy crowns into the treasury 
of good, and learn war no more. Thou wilt not regret 
the sacrifice, for what thou consecratest to the good of 
mind, will do thee more honor than all thy works of power. 
We saw a mystery unfolded to us, which will not do thee 
good, until thou shalt become acquainted with it also. 
The mystery of iniquity thou hast understood, from thy 
reception into the throne of power ; but the mystery of 
godliness thou mayest yet learn. There are minds who 
can teach ihee the mystery of mutual confidence. It will 
not be taught thee here ; for now thou art surrounded 
with minds distrustful of each other. Thou distrustest 
them, and they distrust thee. But we have found a circle 
where no mind distrusts, because they know each other's 
thoughts. The whole circle need no compulsion to do 
right, because right is their meat and drink. They de- 
light in right, and wisdom is always with them. They 
worship God without fear, and love one another without 
dissimulation. There is a rainbow over their heads, and a 
cloud of fire by night to warm their hearts with love for- 
ever. There no iron rule becomes necessary to enforce 



AND OTHERS IN THE SPIRIT WORLD. 147 

obedience ; for obedience is loved, and what is loved is not 
avoided. The Master is not a tyrant, but a father ; and, 
when the father commands, his children delight to obey 
his commands. What is the wish of the father, is the 
wish of his children. Hence, no disorder or wrong can 
enter the circle we have found. 

K. Then, thou art satisfied with what thou hast seen 
and heard ? 

E. We are satisfied with what we have seen and 
heard. We will not return with thy permission to tarry here. 

K. When wilt thou return to thy new friends ? 

E. When we can do no good here. 

K. Thou wilt not expect to convert me ? 

E. We expect only thy pleasure. It is not our will to 
control thee, but to aid thee in the path of true wisdom 
and happiness. 

K. Hast thou not been flattered with new things ? 

E. We have seen, and do testify, that new things have 
been discovered to us. 

K. When new things have been found, is it not pru- 
dent to test them by experience before we trust too im- 
plicitly in them ? 

E. Thou wilt not test them, we apprehend, even as 
we have done. < 

K. When thou hast tested them, I will hear thee 
again. 

E. Would it not be better for thee to test them by thy 
own experience? 

K. It would not be better, if I disliked the experience. 

E. True; but thou wilt have no experience without 
a trial of them. 

K. I will wait thy tests. 

E. We will wait thy pleasure. 



148 THE PILGRIMAGE OF THOMAS PAINE 

When lie had concluded, we departed to a mind who 
was not unwilling to hear, because he had no authority to 
rule over others. He was wholly depressed in his mind 
about relieving himself from his fears. 

" Thy fears disturb thy quiet," said the elder. 

M. My fears not only disturb my quiet, but the quiet 
of others. 

E. Why dost thou fear? 

M. How can I help my fears, when every thing makes 
me fear? 

E. Thou may est be aided, so that thy fears will not 
control thee. 

M. Thy confidence I do not realize. 

E. My confidence will be thine, when thy fears are 
removed. 

M. That will not soon be realized. 

E. I know thy condition, and thou knowest that as 
thou art, even so I once was. Dost thou remember me ? 

M. I have seen thee, but thou dost not wear the same 
garments? Why didst thou change? 

E. I was with thee, when thou didst first enter within 
these walls. I was thy teacher, when thou wast where thou 
wouldst not return. I saw thee, when thou wast in a 
condition that elicited my sympathy. Dost thou wish 
farther relief? 

M. I would not refuse what thy kindness has to be- 
stow. 

E. Thy fears will not be removed without instruction. 
What thou fearest is what should be overcome. I will 
aid thee to see that thy fears are not true to thee, nor true 
to thy progress. 

M. Thou wilt not say, my sincerity is not true ? 



AND OTHERS IN THE SPIRIT WORLD. 149 

E. Thy sincerity is no proof of thy faith. 

M. What is well I believe. 

E. Thou belie vest what is not well. 

M. What do I believe, which is not well ? 

E. That which thou fearest is not well. 

M. Thou wouldst not banish all fear. 

E. He who fearest is not made wise in love ; because 
what is feared is not hoped for, but dreaded as an evil. 
I would remove all fear, for thou canst not fear and be 
free. When thou fearest, thou art in bonds, and when 
thou art in bonds, thy heart is unreconciled to thy con- 
dition. It is not satisfactory to thyself. Thy unrecon- 
ciliation is dissatisfaction with thy condition. Thou 
wouldst hope for better things, but thy mind hath been 
instructed in many errors which remain to disturb thee. 

M. Thou hast said, in thy pilgrimage with us, that 
what I believe was true. 

E. I said, as I believed; but thou wilt understand 
that belief is not always correct. Thou canst believe be- 
cause of my saying; but thou canst not know without in- 
vestigation and tangible facts. The circle, which bids me 
labor for thy good, walk not by faith but by wisdom. They 
are not controlled by opinions or faiths, but by actual ex- 
periments. It is not actual experiments and demonstra- 
tions of facts which weary thy mind, and paralyze thy 
industry, but it is thy opinions and doubts. They are 
the messengers of discontent and trouble. If thou wouldst 
distrust thy distrust, and doubt thy doubts, thy mind 
would feel the inspiration of hope. When thy mind 
hopest for good, thy confidence is superior to thy doubts. 
Then the despondency of thy condition vanishes. 

M. But what have I to hope for ? 

E. Thou wilt ask, what is there which I may not 



150 THE PILGRIMAGE OF THOMAS PAINE 

hope for? There is no good, which thou mayest not at- 
tain. The wisdom of circles, whose glory thou hast not 
seen, may be thine by receiving it. But thy doubts cause 
thee to reject thy own good. When the prize is offered 
thee, thou refuses!, because of thy unbelief. Thy doubts 
distrust and reject the best good. They rob thee by thy 
own consent. It is, indeed, no w 7 onder to me now, why 
thou shouldst not advance, and become more happy. I 
would advise thee, but thy wisdom apprehends mischief 
from me. Now, I am not of thy circle, thou fearest some 
evil intention is with me. The worst evil thou canst suf- 
fer, is the evil of resisting wisdom. 

M. I would not resist what is wise and good, but I 
would know that it is wise and good before I receive it. 

E. How canst thou know what thy wisdom rejects ? 
When thou askest aid, how canst thou be benefited, so 
long as the aid is rejected ? Must not the aid be received 
to help thee? Wouldst thou require tangible evidence, 
or demonstrations of its usefulness before thou wouldst 
accept w r hat thy necessities demand ? Thou askest for the 
proof of a thing, when thou rejectest the only means which 
can give thee the required satisfaction. As well might the 
ignorant say, " I will receive instruction when I am satis- 
fied by experience that it will be for my advantage, and 
not before," as for thee to demand knowledge of a subject 
before thou receivest the lessons, which will make thee 
know the truth of the subject. 

M. Then, I must receive what thou sayest as truth, 
and test it by my experience. 

E. Thou wilt test it in no other way than by thy ex- 
perience. All thou knowest to be good or bad, thou 
knowest by thy experience. 



AND OTHERS IN THE SPIRIT WORLD. 151 

M. May I not know from others' experience ? 

E. Thou ma jest believe, but thou canst not know. 
To know is to understand by the test of thy experience. 
The test of experience will not deceive thee. By it thou 
mayest try the philosophy which we teach. Thy mind 
will not doubt what it knows; but it will doubt what 
minds say; because thou hast already found many errors 
in the sayings of thy friends, but never one in the counsels 
of thy experience. Experience is true. However bitter 
it may be from the.errors of thy life, yet it is true. False- 
hoods even are true, as are facts ; but there is this dis- 
tinction, which experience has established. Falsehoods 
are wrongs, facts are not. Nevertheless, thou must see 
that wrongs are true to falsehoods, and falsehood to wrongs. 
The cause is true to its effect. If the cause be inharmo- 
nious with good, the wretchedness must ensue. If the 
cause be harmonious with mind, the effect can not be 
wrong. Therefore, falsehood, being a cause, and that 
cause not being in harmony with the progress and happi- 
ness of mind, must beget its true effect when received. 
That effect is wrong, and wrong because an evil is in- 
flicted. All evil is true to the effect it produces. When 
a mind is in harmony with error, the error is true to that 
mind. The error is true to its effect. It is sure to pro- 
duce its own likeness — to stamp its own image, when 
received by the mind. IS T o effect, disagreeing with the 
cause, can ever exist in nature. Consequently, ail things 
are causes of other things, and the cause and effect are true 
to each other. This is what we may call truth. 

M. Then truth is the relation of cause and effect? 

E. It is the relation which will disclose a truth to thee. 
The things, being true to each other, will not be false to 



152 THE PILGRIMAGE OF THOMAS PAINE 

each other ; so with mind. The things which are in har- 
mony with mind, are true to that mind, and the things 
which are otherwise, are false. Thou knovvest that, when 
thou hast entertained that which was incongenial with thy 
mind, it was productive only of evil. It was false toothy 
peace. It was untrue to thy happiness, because the rela- 
tion was not true to thy wants. Error is error, only be- 
cause thy mind is disappointed. Truth is truth v/hen no 
disappointment occurs. Thou hast sought for peace and 
happiness in things which bear no relation to thy seeking. 
Thou hast not learned the philosophy of cause and effect. 
"When thou receivest the sayings of mind, thou hast been 
sometimes deceived; and thou believest when they tell 
thee what is for thy good. They, too, will not satisfy thy 
mind without adapting their instruction to thy understand- 
ing. Error has been taught thee, or things have been 
offered thee which disturb the sympathy of thy mind. 
They are false to thy wants. Thou seekest happiness, 
They destroy it. That is false to thee and thy good. 
Thou should st not trust in thorns to produce grapes, nor 
in thistles to produce figs; but thou shouldst know that 
nothing is, or ever can be true to thy good, which is, or 
shall be, incongenial with the sympathy that makes thee 
a child of God. 

M. I see that thy philosophy makes no relation eter- 
nal ; because, when a thing changes, it disturbs the rela- 
tion which it has sustained to another thing. 

E. The relation is eternal to things which are eternal. 
But thy errors are not eternal things. I see they will soon 
be destroyed in thee. When thou hast an affinity, or 
holdest a relation to things which disturb thee, the con- 
nection, thus formed, will be true to itself so long as it re- 



AND OTHEKS IN THE SPIRIT WORLD. 153 

maineth, but when the error is destroyed by the philoso- 
phy we teach, the relation is broken, and the effect of that 
relation must cease. The error will disturb no longer than 
it remaineth. 

M. Is it not even so with the truth ? 

E. It is. 

M. Why may not minds, then, lose the truth, and 
sink into utter hopelessness and despair ? 

E. Minds may not lose the truth, when they never 
have found it. Thou hast not yet found the truth. Thou 
hast learned some facts. Facts are the wisdom of nature 
as revealed to mind in parts. The truth is the infinite 
whole, and is incapable of being divided into parts. Minds 
sometimes call facts truths; but we teach that truth, 
which is infinite, so far, and no father, as it has been 
made known to us. Thou hast been taught the truth in 
part, and what remainest for thee to learn, is what thou 
hast no knowledge of. It is ignorance in thee, as it is in 
us. This truth is the infinite harmony and wisdom of 
God in the universe. All revelation of that wisdom, is 
true to thy happiness ; because thy mind is not discordant 
with nature, only as thy ignorance, or education, hath per- 
verted it. Thus, the revelation of wisdom, agreeing with 
thy happiness, is true to thee, and what is true to thee, as 
cause and effect, will never be false, because it is governed 
by an immutable law. 

M. Then, thou wouldst teach that truth is eternal and 
error not. 

E. Truth is true to the good of mind eternally, because 
it is in harmony with the relation of cause and effect. 
Error is in harmony only w r ith ignorance. Ignorance is 

the absence of knowledge. It is the mere thing of child- 
7* 



154 THE PILGRIMAGE OF THOMAS PAINE 

hood — the infancy of mind in its eternal progress. But 
when the infant becomes the philosopher, it puts away 
childish things; The swaddling clothes of the babe will not 
truly cover the grown man. They are true to the infant, 
like the Mosaic covenant of forms to the Jewish people ; 
but they cover not the wants of enlarged sympathy for the 
great brotherhood of mind. The infant people required 
protection, and their wants were supplied. They asked 
only what they received. The minds of this circle have 
sought for no more than they have found. They have 
sought to establish their own wisdom, in opposition to the 
wisdom of a higher circle ; and they have found, by expe- 
rience, the avails of their search. 

M. Then minds can find what they seek for ? 

E. They can find the degree of wisdom which they 
seek for. They can generally find whatever opinion they 
prefer, because they will prefer only an opinion agreeing 
with their measure of wisdom. All which disagree with 
their degree of reform in wisdom is wrong. Nothing to 
them is right, but the righteousness in them. They seek 
for nothing more. 

M. How, then, can they progress in wisdom. 

E. As others influence them by instruction, as we have 
sought to do unto thee. 

M. Then thou wilt go on ; I like thy philosophy. 

E. Thou wilt see a philosophy in thy progress which 
will satisfy thee, that thy errors are of no service to thee. 

M. I am now satisfied of that, but what are my errors ? 

E. Thou wilt not receive all we wish thee to hear alone. 
When thou wilt call thy friends together, who sympathize 
with thee, and who have no opposition to wisdom, nor 
fear of instruction, we will visit thee, and say unto all 
what thou mayest apply unto thyself. 



AND OTHERS IN THE SPIRIT WORLD. 155 

M. I will call my friends now. They hear my voice, 
and will respond to my wish. 

The multitude assembled, and the elder proceeded to 
address them. " Thou hast a work to do, my friends. 
The wisdom of a superior circle hath delegated to me the 
duty of undoing the errors I have inculcated among the 
minds of those with whom I have labored. Nothing is 
more sincerely regretted, than my wrongs. It has been 
my honest endeavor to do away wrong ; but I find many 
errors, which I have taught, and now it becomes my 
pleasing duty to correct them. Among those errors, none 
stand more prominent than the doctrine of imputed right- 
eousness, and the fears and selfishness which it has en- 
couraged. The principle, which imputes to another what 
he never had, or will possess, is fatal to the idea of impar- 
tial justice, and wrong in its effect upon individual respon- 
sibility. I have found that wisdom, which discloses the 
fact, that thy wrongs can not be justly imputed to another. 
Neither is it just for another to assume thy wrongs without 
thy practice. Indeed, thy wrongs are thy own, and no 
one can make them his own without adopting them. 
When they are adopted by another, that mind is as crimi- 
nal as he who first practiced them. So, will it be seen, 
that no mind can claim happiness because another is vir- 
tuous. The virtues of the wise must become our own, or 
they will not promote our enjoyment. Thou knowest I 
have taught thee to hope for good, because thy Savior was 
righteous. As well might mind hope for good, because 
God is good. There never was a time when God was 
not good, but what availeth his goodness, until it becomes 
thy own ; and to become thy own, it must become thy 
practice. Because one mind is good, or just> or right, it 



156 THE PILGRIMAGE OF THOMAS PAINE 

is not true that all are so. And yet the doctrine I taught 
thee, encouraged the expectation that, because thy Master 
was good, he would impute his righteousness unto thee. 
As well might the claim of thy righteousness be maintain- 
ed, because another was exalted to a circle of purity. Thou 
hast no lessons in nature to sustain the doctrine of imputed 
righteousness. All law, which recognizes equity and jus- 
tice, repudiates the slander upon the name of Jesus. He 
transfers no good to thee, which thy condition will not re- 
ceive as thy own inheritance. Thou shouldst not depend 
on being saved from thy wrongs, otherwise than by for- 
saking them. No good can come unto thee in wrong ; 
and so long as thy wrongs remain, the good of thy Master 
availeth thee nothing. To be saved, thou shouldst not 
depend on the good of another, but on the good thou 
mayesfc attain by seeking wisdom, and forsaking folly. 
What, therefore, I have taught thee, inconsistent with this 
sentiment, I would ask thee to abandon ; for no good can 
arise to thee from any source, without thy wisdom shall 
control thee to make it thy own. And, when it is thy 
own, it is not another's. Read thy lesson of wrong no 
more, and forsake the teaching which would natter thee 
with hopes of bliss, because another is more holy than 
thyself. Thy Savior is he who saves. ~No mind is thy 
Savior, unless he saves. To save is to make thee wise, and 
when thou hast become wise, thou wilt put away wrongs 
and errors. No mind is wise in the wisdom of my circle, 
who refuses instruction in wisdom, or who neglects to 
practice its requirements. 

I have seen thy ways, and I have watched thy mourning 
with solicitude. Thou hast waited in hope for the re- 
demption, because another was good. Thou hast waited 



AND OTHERS IN THE SPIRIT WORLD. 157 

for another to do what thou shouldst have done thyself, 
It is this which has wronged thee. Hadst thou felt the 
necessity for thy own exertions, and depended less on the 
doctrine of imputed righteousness, as thou hast been 
taught, I would not now need to correct the wrong I 
have done. But, when thou hopest for good because an- 
other is wise, thou art prone to security in indolence. Thou 
seest that it is mischievous to encourage indolence, and 
yet, when thou waitest for another to do thy work, thy 
indolence is apparent. Be wise, then, and be active to be 
wise." 

The circle said, " Who then can be saved ? If we have 
no righteousness of our own, and are not permitted to hope 
for it in another, who among us will be saved V 

E. Those with thee who seek and find wisdom, and 
who will not neglect the good of mind. 

C. Then there is no need of a Savior, if we can save 
ourselves. 

E. There is no need of hoping for the righteousness 
of another to be placed to thy credit ; because no such in- 
justice will be manifest to thee. There is need of a teacher 
to instruct thee in the truth of divine wisdom ; and he who 
instructs saves, when his instruction is received, and as it 
is received. The ignorance of mind is removed by instruc- 
tion, and as it is removed, the mind instructed is saved 
from its ignorance. When a mind errs, it errs not be- 
cause it naturally prefers the error, but because its igno- 
rance prevented the reception of wisdom. The evils, which 
mind practices, are not practiced because the mind loves 
the evil, in preference to good, but because, through igno- 
rance, it misjudged. The ignorant mind is liable to mis- 
judge, but the wise are instructed. Mind must love, and 



158 THE PILGRIMAGE OF THOMAS PAINE 

prefer for itself that winch is good, or that which it sup- 
poses is best adapted to promote its own enjoyment. But 
very many find their judgments in error. They do wrong 
to do themselves good. True wisdom, however, reveals 
the ignorance of their judgment. Good can never come 
out of evil, nor evil out of good. Temporary advantage 
may be taken of another's opinion, whereby wrong may 
ensue to him ; and when the mind has received what it 
has sought and obtained at the expense of another, it is 
not satisfied, because the wrong never can satisfy what 
God has made right and good. And the greater the wrong, 
the greater the dissatisfaction; because right and wrong 
can never agree, but must from their disagreement war 
with each other. The mind, therefore, acting wrong, en- 
courages contention in itself, and where there is a conflict, 
the law of harmony is disturbed, and with it the peace 
of him whose enjoyment is dependent upon it. He who 
saves is, therefore, a deliverer from these evils of ignorance. 

C. Thou makest every teacher then a Savior. 

E. I would teach thee, that every one who saves is a 
savior. He who teaches wisdom and inculcates principles 
of righteousness in the minds of others, saves them from 
their ignorance and folly. Is it not so ? 

C. It so appears ; but why should any mind hope for 
salvation by the aid of Jesus? 

E. The aid which Jesus brings thee, is the aid we 
bring. Jesus comes not to thee, except through the cir- 
cles interlinking him to thee. 

C. Does he exercise direct control over thy circle ? 

E. He exercises control over all circles of less wisdom 
than himself; but we have been taught by others, and they 
by others and so on to the circle in which Jesus resides. 



AND OTHERS IN THE SPIRIT WORLD. 159 

The wisdom taught us is the wisdom he would teach, 
were he our direct instructor ; because it would be unwise 
to undertake to develop mind, only as mind is developed 
to receive instruction. The circle of wisdom, which in- 
structs us, could not comprehend the degree of Jesus, until 
wisdom improved them by successive degrees, so that they 
would be capable of receiving it. Soon will thy wisdom 
unite with my circle, for I see thou art ready to receive the 
truth without fear. 

C. I have not many fears, but I have some further 
inquiries, which my mind is not fully settled upon. 

E. Proceed. 

C. Thou hast taught us, that imputed righteousness 
was unjust. How can that be unjust, which is freely of- 
fered on condition of our acceptance, or bestowed without 
our wish ? 

E. The injustice consists in the wrong. All is wrong 
which is not good. It is not good to deceive thee with 
wrong. The wrong is not right, and what is not right is 
unjust. The wrong of deceiving thee> leads thee wrong, 
and encourages thee to hope for another's wisdom without 
having the principles and works, which will be found im- 
portant to thy progress. The imputed righteousness of 
Jesus will never benefit thee, until that righteousness be- 
comes thy own by practice. No good can come to thee, 
unless the good be received and adopted. When it is 
adopted, it is thine, and not before. 

C. Thou wouldst not teach, that all evils are unjust. 

E. Thou wouldst not reject what is well, when thou 
understandest it. The well is not evil. The good is not 
evil. The just is not evil. Evils are not evils absolutely. 
The worst evil is ignorance. Ignorance will not live for- 



160 THE PILGRIMAGE OF THOMAS PAINE 

ever in any mind — I would say, the ignorance of right 
and wrong as I understand right and wrong. Therefore, 
it is not an absolute evil. It is even so with all other evils ; 
they are temporary, not eternal. 

C. The evil of wretchedness is worse than ignorance. 

E. Wretchedness is the effect of ignorance. The effect 
can not exceed the cause. 

G. Yea; but it may be more lasting. 

E. How can the effect of ignorance be more lasting 
than the cause ? 

C. When minds do wrong, their wrongs remain, as 
thou hast said, till they are corrected. Thou sayest that 
thy mission here is to correct thy wrongs, and yet thou 
claimest wisdom unknown to thee, when thy wTongs were 
done, 

E. My wrongs were the wrongs of thee, and those with 
thee. When I taught thee wrong, thy wrongs justified 
my teaching. Thy sympathies were as mine; but what 
was my w r rong, was not thine, nor thine mine. When I 
came here, I came to undo my wrongs, which thou hast 
adopted, and by adoption made them thine. I was wrong 
as thou art; but what I would do, thou wilt not undo. I 
would undo what thou canst not do. That thou mayest 
understand me, I taught thee what thou didst receive and 
adopt. I taught thee wrong. My wrong was in teaching. 
Thou didst receive and adopt, and thy wrong was in re- 
ceiving and adopting, when thou shouldst have weighed 
my saying in the balance of impartial justice and truth. 
My mission is to undo my teaching, when I was with thee. 
Thy duty is to undo what thou hast adopted without 
weight. I told thee wrong. I now correct that wrong. 
I was in error. I would now make thee to know it. And 



AND OTHERS IN THE SPIRIT WORLD. 161 

when thou seest my folly as I see it, thy wisdom will be 
increased. 

C. Then wisdom consists in seeing our own faults. 

E. It consists not only in seeing them, but forsaking 
them. The wisdom is in forsaking follies. 

C. Have we follies that wisdom does not approve? 

E. Thy works must show. 

C; What works ? 

E. Thy reform will show thee thy follies. 

C. What follies? 

E. The folly of depending on others to do what thou 
shouldst do thyself. 

C. What should we do ourselves ? 

E. Put away all wrong. 

C. What wrongs should we put away ? 

E. The wrong of ignorance. 

C. Of what are we ignorant ? 

E. Of that which thou knowest not. 

C. What is that? 

E. The wisdom of God. 

C. How may we know the wisdom of God ? 

E. By instruction in righteousness. 

C. Who will instruct us ? 

E. A circle whom we have seen. Wouldst thou be 
introduced to that circle ? 

C. Thy circle will not receive such minds as we are. 

E. My circle will prepare thy mind, and receive thee 
when prepared. 

C. Why doth thy circle not worship as we do ? 

E. Because it is not in accordance with our wisdom. 
Thou wilt worship with new light, when thou seest the 
wisdom which will be unfolded to thee. Now, thou seest 



162 THE PILGRIMAGE OF THOMAS PAINE 

with fear and trembling ; but when the pure wisdom shines 
upon thee from the throne of goodness, the doubts and 
fears of thy mind will be dissipated with the rising glory 
of eternal day. The vain imaginings of a misguided 
mind, will be corrected, and the beautiful harmonies of 
nature will control thy mind, and give thee peace, that 
transcends thy longing soul. The voice of kindness will 
rekindle thy devotions, and the sweet influence of welcome 
associates, will touch the soft emotions of gratitude and 
praise. Thou hast not seen wisdom so pure, goodness so 
great, hope so unclouded, life so sweet, and society so 
agreeable, as that to which I propose to introduce thee and 
thy friends with thee. Thou wilt learn thy lessons of 
love with pleasure, thy lessons of peace with content, and 
no lash of fear will urge thee, when thou understandest 
the joy of the blessed. 

C. But why may I not receive the same instruction in 
this castle ? 

E. Thou wilt receive thy instruction only where it is 
to be found Thou knowest such only can instruct thee 
as are competent. They can not instruct thee without 
removing the veil from thy face, so that thou canst see, as 
well as hear, wisdom in mercy. 

C I would not object to leaving the castle, if my asso- 
ciates would accompany me. 

E. Thy associates are even waiting for thee to say, " I 
will go." 

C. How dost thou know ? 

E. I know with a sight you have not obtained. 

C. Canst thou tell my intention ? 

E. I can tell thee, that thy mind is to go. 

C. How may I know this, and see as thou dost ? 



AND OTHERS IN THE SPIRIT WORLD. 163 

E. By doing as I require thee. When thou shalt see 
the light of the temple, thy vision will be so increased as to 
discern the thoughts of mind, and when thou seest the 
thoughts of mind, thou wilt no longer walk by faith, but 
by sight. In this consists the wisdom of the circle to 
which I now belong. They have no doubts or fears, be- 
cause doubts are the results of blindness. What thou 
seest, thou canst not doubt or fear, because the truth is not 
to be feared, but dispels doubts and sorrows. 

C. Is there no fact, which ought to be feared ? 

E. The most fearful thing, which spirits need to avoid, 
is their neglect of wisdom. Their opposition to improve- 
ment is the most dangerous thing which they need fear. 
It is what they should overcome. Thy fears will vanish 
with the light of wisdom. They will not mar thy joy, 
nor disturb thy quiet, when the wisdom of our circle 
teaches thee the folly of fear. Not every one of thy com- 
panions will go with us. I see a mind in yonder palace, 
who is waiting for my experience to aid him. He will not 
be aided in that manner. He wishes me to test the reali- 
ties of my circle for him, but thou canst now see, that my 
test will not be a test for him. When indolence asketh 
another to do what belongeth to him who is controlled 
by it should do, the improvement will be procrastinated 
until indolence is satisfied. There will be no reform in 
the hands of indolence, and where there is no reform, there 
is but little wisdom. I have seen much indolence in 
this castle. I have seen much indifference to progress, 
and I am satisfied that no wisdom can improve the condi- 
tion of minds here, unless that wisdom be received, to 
give vitality to the works of righteousness. I wait thy 
response. 



164 THE PILGRIMAGE OF THOMAS PAINE 

C. I will try thy circle. 

E. Thou wilt not receive what is given thee without 
trying it, because the trying is what will introduce thee 
into it. 

C. Then, I can try it here. 

E. Not till thou hast received it. 

C. But, may I not receive it here, as elsewhere ? 

E. Thou may est receive what thou canst here, and 
practice it; but what thou lackest is sight. Now, thou 
only believest, because of my saying; but when thou 
seest, thou wilt know, not because of my saying, but be- 
cause what thou seest will make thee know the wisdom 
which I now declare unto thee. Thou wouldst prefer facts 
for faiths, realities for doubts, and stability for uncertainty. 

C. I will go with thee. 

E. Who else? 

The whole company were of one mind. They all said, 
" I will go." I recorded their names in the book of life, and 
found a thousand times ten thousand, who sung a new 
song on the walls of scorn, and were received into the 
temple not made with hands, as were the hundred and 
forty and four thousand. They were made free from the 
bondage of fear and doubt ; and, when they were free, they 
said, " Glory, glory, to the Lord God Almighty, who art 
from everlasting to everlasting, Supreme over the works 
which he hath made ; and who suffer eth no unclean thing 
to frustrate the immutable counsel of Lis wisdom and 
pleasure." And the voice of the temple was one voice ; 
for joy was increased, when reform was effectual in re- 
claiming so great a multitude. 



AND OTHERS IN THE SPIRIT WORLD. 165 



CHAPTER IX. 



MISSION TO ANOTHER CIRCLE. 



Thomas finds two minds wrangling — Enters into conversation with them 

— Refuses to give his name — Opposes teaching what the teacher does 
not know — Opposes controversy — Rejects innate depravity — Discards 
wrong views — Recommends facts for opinions — Explanation of sun and 
moon, which stood still by the command of Joshua — Nature instructs 
mind — Wrangling unwise — Wisdom will overcome wrong — Freedom 
induces righteousness — Masters responsible for the doings of servants 
— Another mind is converted — The work of the temple harmonious — 
Duty to avoid discord — The assent is gained— The convert sees a light 

— William gives him advice, and conducts him to the temple, when he 
receives a new name, and a white stone. 

The master then requested rne to take with rne no mind, 
but go to another circle, who were sympathizers with those in 
the castle. I went where there was a company, who sought 
for wisdom in works of wrong. They were aided with 
no light but such as they had found in the rudimental 
condition. I saw them disputing about something which 
they did not understand. Though I could see them, yet 
they could not see me. I heard one mind say to another, 
who came to instruct him in the wisdom of his circle, that 
it was better to control by force than by reason. 

The circle whom he was instructing, deputed a champion 
to debate with him ; and he replied, " that fear was the 
only weapon to control and govern minds, ' 



166 THE PILGRIMAGE OF THOMAS PAINE 

" It is not the only weapon ; but it is one of the most 
powerful agents which need be used. I have seen some 
minds so constituted ," said he, " that they could be gov- 
erned without fear, but it is not often their condition." 

" The condition of no mind," replied the other, " can be 
so well governed, as to let them know that what they say 
and do will be punished with severity, or rewarded with 
generosity." 

The dispute was not wise. The wrangling was wrong. 
I came near them, and they said, " Who art thou ? " 

T. I am your friend. 

C. So say all who wish to deceive. 

T. Did I ever deceive you ? 

C. Why, then, will you not give your name ? 

T. My name will not aid you to know me. 

C. Why? 

T. Because, my name you never knew. 

C. Have we never known or heard of you ? 

T. You may have heard that which I would not ac- 
knowledge, because it might be unjust. 

C. Then what is your mission ? Are you a teacher ? . 

T. I teach what I know. 

C. Do you not teach, sometimes, what you do not 
know. 

T. I have done so ; but now I do so no more. 

C. Then your teaching must be very limited. 

T. It is limited ; and whose is not ? 

C. They who teach what they do not know ? 

C. How can a mind teach what he does not know. 

C. As he would that which he does know. 

T. How is that? 

C. He can tell his views ; he can teach his opinions. 



AND OTHERS IN THE SPIRIT WORLD. 167 

T. True; but how can he teach what he does not 
know? 

C. I have said, as he does that which he knows. 

T. Then he makes them know what he does not. 

C. No; but he makes them believe as he does. 

T. Then, when he makes them believe they are taught. 

C. Yes, they are taught his belief. 

T. They are not wiser, or better, for his teaching, I 
conclude. 

C. They are both wiser and better. 

T. How so ? 

C. Because they are. 

T. Is that your only reason ? 

C. No ; they are wiser in regard to opinions and views. 

T. In what does their wisdom consist ? 

C. It consists in being able to overthrow false opinions 
and views. 

T. Is that all? 

C. What more can there be ? 

T. Much more, when they are wise. 

C. What? 

T. They can be good and just; they can speak the 
truth, and lie not. They can avoid deception and wrong. 
They can know something, and be serviceable to other 
minds by teaching them what they know. 

C. But minds know but little, and can soon teach that. 
T. Do you know the reason why they know but little ? 
C. Because but little can be known. 
T. ISTo ; because but little knowledge has been sought. 
When mind contents itself with opinions and views, it 
will make but little effort to gather facts, 
C. Then, we will hear your facts. 



168 THE PILGRIMAGE OF THOMAS PAINE 

T. You will liear what may not now be said, when you 
are prepared for it. 

C. Are we are not prepared for facts ? 

T. I will not relate what you will not receive. 

C. Why? 

T. Because it will do you no good. 

C. How do you know we will not receive it ? 

T. Because I see your opinions will prevent it. 

C, Then what is your mission ? 

T. To remove your opinions when wrong. 

C. Have we wrong opinions ? 

T. Some are right, and others wrong. 

C. Which are wrong ? 

T. Those which cause you to wrangle. 

C. But may we not compare our opinions ? 

T. What good will the comparison do ? 

C. It will show w T hich are correct. 

T. How will it show that ? 

C. The strongest will gain the victory. 

T. The victory over whom ? 

C. Over the weak. 

T. Well, does a victory over the weak establish what 
you want ? 

0. It establishes the fact, that one opinion is stronger 
than another. 

T. How so ? 

C. Because it overpowers the weakest opinion. 

T. Then, when one mind overcomes another, you say 
he is correct. 

C. I know of no better rule. 

T. When the rule is secure because it is just, the wisdom 
of the rule will be established, but the rule is wrong, and, 



AND OTHERS IN THE SPIRIT WORLD. 169 

therefore, the result must be wrong. Because one mind 
triumphs over another, it does not prove the right on the 
side of the victor. 

C. How, then, can opinions be tested ? 

T. By experience. 

O Experience is on both sides. 

T. True ; but when the experience is such as to be well, 
it is not ill. The mind in the wrong will have an unhap- 
py experience, but the mind in the right will be happy. 
Therefore, my rule is to wrangle not, but let experience 
test the claims of all opinions. In this way, all errors 
would soon disappear without disputes. 

C. It would be a long time to overcome errors in that 
way. 

T. Will you show how they can be overcome sooner ? 

C. I think that two minds, holding different opinions, 
should discuss the difference between them. 

T. Will a discussion of differences make them less, or 
remove a single error ? 

C. I will say, I see no other way to remove them. 

T. The wisest among you see no other way; but have 
you ever known an error corrected by disputation ? 

C. I have seen some minds confounded. 

T. The answer is true; but have you seen any one 
correct his errors by controversy ? 

C. I may say, some minds have been changed by con- 
troversy. 

T. Have they been changed so as to abandon their 
errors ? 

C. The change has been well, because they have re- 
ceived the truth. 

T. What truth have they received ? 
8 



170 THE PILGRIMAGE OF THOMAS PAINE 

C. They have received the truth of the Bibla 

T. What truth of the Bible have they received ? 

C. They have received the truth of wisdom, which 
teaches them that a mind in a state of nature can not re- 
ceive the things of God, because it is prone to evil con- 
tinually. 

T. Is that a truth revealed in the Bible ? 

C. It is a truth which no reader of the Bible can deny. 
It is a truth which God has revealed to mind. 

T. Will you read the truth to me from that Book ? 

C. I will show you a passage. It reads, " The fathers 
have eaten sour grapes, and the children's teeth are set on 
edge." 

T. Does that passage say, that mind in a state of nature 
can not receive the things of God, or that it is prone to 
evil continually ? 

C. It says, that the children were affected by the con- 
duct of the father. 

T. What else? 

C. Why, if they were so affected, they must partake 
of the guilt of the father. 

T. How so? 

C. Because, it makes the children responsible for the 
conduct of the parent. 

T. How does it make the children responsible ? 

C. By virtue of the law to which they are subject 

T. What virtue is there in any law, which makes one 
mind responsible for the deeds of another ? 

C, I see you are an infidel. 

T. How can you see what is not a fact ? 

C. It is a fact that you cavil with God's law. 

T. Wherein have I caviled ? 



AND OTHERS IN THE SPIRIT WORLD. 171 

C. By denying what is written in the Bible. 

T. What have I denied in the Bible ? 

C. The doctrine of innate depravity. 

T. I have not seen that doctrine in the Bible, neither 
have yon. 

C. The doctrine is contained in the passage I have 
quoted. 

T. I do not see it. 

C. There is no one so blind as he who will not see. 

T. Then, I will need sight. Can you impart it? 

C. I can not make you see, unless you will try. 

T. I will not try to see what is not. 

C. Then, you may see what is. 

T. Then, you will produce what is, and let what is not 
alone. I saw you and your companion wrangling about 
what is not. 

C. Then, you must be blind. I see what is well, and, 
when a mind will not acknowledge the truth, it should be 
rewarded for its obstinacy. 

T. It should not be rewarded for what it rejects, be- 
cause it is untrue. 

C. It should be punished for its obstinacy. 

T. It should not be punished for rejecting a wrong. 

C. The wickedness of mind must be punished, or God 
will not be just. 

T. How will God punish a mind for rejecting a wrong ? 

C. He will not punish a mind for rejecting a wrong, 
but for rejecting the truth. 

T. The truth will not justify you. The truth should 
make you free. 

C. I am free ; I never was a slave. Why will not the 
truth justify me ? 



172 THE PILGRIMAGE OF THOMAS PAINE 

T. Because it is rejected by you, and error is often en- 
couraged. 

C. What have I rejected ? 

T. You have not rejected some errors, but many facts. 

C. What fact have I rejected ? 

T. The fact that God is just to all. 

C. If he had been just to all, we should not have been 
spared the vengeance of his wrath. 

T. How do you know ? 

C. Because his wrath is withheld on account of his 
Son. 

T. How do you know that his wrath is withheld ? 

C. Because we do not receive our just deserts. 

T. What are our just deserts ? 

C. The vengeance and wrath of God, forever. 

T. How can you tell what you do not know ? 

C. I can tell what I believe. 

T. On what evidence is that belief predicated ? 

C. On the word of God. 

T. Will you read that word ? 

C. Thou shalt not see me without repentance. 

T. Thy memory will not read truly. 

C. But that is the meaning of the passage. 

; 4 T. I will aid you right. 

C. Go on. 

T. "The gifts and calling of God are without repen- 
tance." 

C. That is not the passage. 

T. Then, I can not find it. 

C. But you know the word of God is true. 

T. It is true ; but not your saying. 

C. I see you will not consent to any thing. 



AND OTHERS IN THE SPIRIT WORLD. 173 

T. I will not dissent from a fact. 

C. How will you get a fact ? 

T. By experiment, by demonstration, and by knowing. 

C. Would you reject what you do not know ? 

T. I would receive what I know, and look for the evi- 
dence of what I do not know. 

C. On what page of revelation would you look ? 

T. On the first page. 

C. That aids but little. 

T. Then, I would turn to the second page, and so on, 
until I found wisdom. 

C* Then, the Bible is your wisdom. 

T. The Bible contains much wisdom, but nature more. 

C. Is nature more wise than revelation ? 

T. I have said, it is. 

C. How can that be, when revelation came from God ? 

T. Nature is the work of God, and revelation is the 
work of nature. Nature is the first page of revelation, 
and the whole which can be revealed. Nature, or the wis- 
dom of God, displayed in his work, is only revealed in 
part, and, therefore, is less than nature. 

C. But when revelation contradicts nature, what will 
you do ? 

T. I will say, it can not contradict nature, for nature is 
true to itself. 

C. But the Bible contradicts nature. 

T. How, and wherein ? 

C. The sun and moon stood still for Joshua to slay his 
enemies. # 

T. The sun and moon stood where God placed them. 
They never stood otherwise. But you will find other suns, 
and other moons, and other stars, than thou seest in heaven. 



*174 THE PILGRIMAGE OF THOMAS PAINE 

I hold a banner, and on it you may see a sun and a moon; 
It stands still at my command, or it moves as I control. 
So, with the enemies of Joshua. They stood still ; and- 
when they stood still, the banner did not move, neither did 
the sun, or the moon, on their banners. The sun and the 
moon which were on their banners moved not, till the ene- 
my was no longer able to contend with the victors. I see 
no contradiction of nature in that passage. 

C. I see no contradiction in your interpretation. 

T. It is not my interpretation. 

C. Whose is it ? 

T. It is the interpretation of Joshua. 

C. From whom did you receive it? 

T. I received it from a circle belonging to a sphere, 
who received it from him. 

C. How may I know the truth of what you affirm? 

T. By advancement in wisdom. 

C. How may I advance in wisdom? 

T. By receiving wisdom from superior minds. 

C. How may I know who is my superior ? 

T. By their works. When the work of a mind har- 
monizes with the law of God in nature, you may know 
that the doer of that work is your superior. 

C. But nature is an incomprehensible volume. 

T. It is incomprehensible to those only who do not 
understand it It is mysterious to those who have not 
examined or explored its golden page. It is wise, and what 
is wise you may learn. 

C. Who will aid me ? # 

T. Nature will not leave you without an instructor. 

C. That is your opinion, I suppose. 

T. It is a fact which I know. I have not come here 



AND OTHERS IN THE SPIRIT WORLD. 175 

to teach you opinions, but facts. I see your mind is over- 
stocked already with opinions, and this is the cause of your 
wrangling in this circle. Minds do not wrangle with each 
other about facts, which they know; but all wrangling is 
about things not understood. I have seen your condition, 
and know the fact which I affirm. 

C. This is narrowing to a small compass the circum- 
ference of minds. It gives little scope for thought and 
energy. 

T. The energy of this circle will not be circumscribed 
by right direction. It will not be without sufficient scope 
for the wisdom it possesses. But wrangling about things, 
never increases the wisdom, nor the happiness of those 
engaged in it Confine yourselves to what you know, and 
peace will be multiplied among you. Contention will 
gather secret remorse. No good thing can come from the 
evil of strife. The wisdom of brutes scorns what some 
minds practice. They never quarrel about things of which 
they know nothing; and surely minds of a higher order 
need not to dispute about facts which they know. All 
who wrangle are not wise. All who dispute are not wise. 
It is a weakness which fools may pursue, but minds of 
understanding disdain to become weak in the wrongs of 
wrangling. 

C. Then you are for submitting to every indignity, 
which the weakness and malice of wicked minds may heap 
upon your reputation. 

T. It will be well to submit to that which you can not 
avoid ; but when no unwise conduct on your part exists, 
the sneer will not be intolerable. You will find that sub- 
mission to casual insult, is more tolerable and easy to en- 
dure, than a contention about it The severest wrong of 



176 THE PILGRIMAGE OF THOMAS PAINE 

the two is wrangling. It is worse than all the insults 
mind ever endures. Insult injures no one more than he who 
indulges in it. Indeed, wisdom will not heed an insult. 
It will not stoop to quarrel with it. It passes on, unmind- 
ful of the wrong intended, and leaves the doer to gather 
what he has sown. But the contention of parties exhibits 
a weakness on both sides. It has been the folly of nations 
and individuals to resent insult, and the resentment has 
always made them more unhappy, than, the insult could 
have done. I was not well satisfied in my rudimental state 
with the antagonistical elements of conditions around me. 
I saw war and bloodshed. I saw wrong and weakness. 
I saw power and tyranny. I saw evils and superstitions, 
ignorance and wretchedness. Then, I put forth my hand 
to overcome them, but the torrent swept along, and my 
hope was destroyed. I w T as not satisfied with war when 
in war, with contention when contention came, with strife 
when mind was striving with mind; and when I came 
into this sphere, I found a wisdom which gave what con- 
tention never brings — a peace that passeth all understand- 
ing — a love which filled me with sympathy, and gave en- 
ergy to my soul for the good of those whose weakness 
was deserving of a commiseration and care, which the 
ignorant may scorn, and the foolish envy, but who cannot 
share the joy it gives to my mind. Thus, was a mind 
advanced from a condition of wrangling to a condition of 
peace. When minds wrangle, it is not with words of 
wisdom, but words of folly. 

C. The theory you advocate is well ; but it will not do to 
practice. Minds need something to make them do right. 

T. "When minds do what something makes them, it is 
that something, and not them, which does it. They are 



AND OTHERS IN THE SPIRIT WORLD, 177 

not free, and are, therefore, irresponsible for what is done ; 
as they are only the instruments in the hand of some- 
thing. Will you tell me how a theory can be well, which 
it will not do to practice ? 

C. Your theory looks well-; but it would be injurious 
to any one who will practice it, because he would be com- 
pelled to suffer on account of the wickedness of others. 
Minds need restraint. 

T. Minds need wisdom, and, when they get wisdom, 
they require no restraint to make them do right. They 
will suffer less from the wickedness of others, when others 
are free, than they do while they control by fear. It is 
wicked in mind to do by others as it would not have others 
do to it. 

C. Then, you would unbridle the mind, and give it 
liberty to do as it pleased. 

T. I would unbridle the mind from its ignorance, re- 
lease it from its chains, and inspire it with righteousness. 
Then, I would say, " Do as you please." 

C. Would it not please to do wrong ? 

T. It would please to do only right, and, when mind 
pleases to do right, it will injure no one. 

C. How do you know it would please to do right? 

T. By experience. 

C. Have you no fear of your superiors ? 

T. My superiors are more just and good than I. 

C. Then why do you not fear them? 

T. Because they are better than myself. 

C. I would not obey without reward. 

T. Would you not do as you pleased ? 

C. I would; but I would not please to obey. 

T. Why? 
8* 



178 THE PILGRIMAGE OF THOMAS PAINE 

C. Because I would do as I pleased. 

T. If you pleased to obey, and did as you pleased, 
you would obey. 

C. But I w r ould not so please to do. 

T. Would you do as you would not please to do ? 

C. I would not. 

T. Then, you w T ould obey ; because when pleased to do 
a thing, if you did not do it, you would be displeased and 
dissatisfied. When wisdom cultivates the mind, it makes 
it productive of good fruits. They come up, and grow 
spontaneously. The soil, being wisely prepared, yields the 
peaceable fruits of righteousness. So, when your mind 
drinks of the fountain of a higher wisdom, it satisfies the 
thirst, and gives it strength to bear fruit. It is free from 
the fears of ignorance and superstition, and needs no lash 
to extort the required good. It does what it pleases with- 
out fear, because it pleases to do right, and not wrong. 
But the mind driven, is like a slave — a servant that serves 
only because the eye of his master is upon him, and the 
lash of his wrath is uplifted to extort an unwilling service. 
The slave works, but he works as he is worked by the 
master. So, with those who serve in your condition. It 
is not you, but your master who works you, that is en- 
titled to the reward. He employs you as a mechanic would 
his tools ; and yet, who would say, the tool should receive 
a reward for its use ? 

C. This is a new doctrine. I see you sap the founda- 
tion of all fear. 

T. I would sap the foundation of all ignorance, be- 
cause ignorance is the cause of all fear. Remove igno- 
rance, and all fear ceases. It never was a virtue. Minds 
have operated to make minds fear. They have sought 



AND OTHERS IN THE SPIRIT WORLD. 179 

to mate them fear what they did not fear themselves. 
They have represented God, and even spirits, as objects of 
fear. And they have lashed their superstitious victims 
into a servitude as degrading as it was destructive, as hu- 
miliating as it was ruinous to the welfare of mind. When 
ignorance is superseded by wisdom, freedom will permit 
minds to share in the work of then hands ; but, so long as 
mind is in bondage through fear, and works only as it is 
worked, the reward, whatever it may be, should be given to 
him who controls. The master, and not the servant, does 
the work, and does it as he chooses, and by the tools at 
his command. 

C. I would ask, if mind ought not to fear God ? 

T. How can a mind fear what it loves ? 

C. It may fear to offend. 

T. It will not offend, when right. 

C. But, when it is liable to err, it may fear. 

T. But it is not liable to err in what it knows, and what 
is unknown ought not to create fear. 

C. Why? 

T. Because it is unknown. Most fears are of this de- 
scription. Minds seldom fear real things. 

C. Do not slaves fear their masters ? 

T. Not then masters, but what then masters may do. 

C. Is not the will of the master a reality? 

T. The will is well; but the abuse of the will is ill. 
Slaves fear the abuse of power over them. The abuse 
will not be feared, when the reality of wisdom corrects it. 
It will be corrected, when slaves no longer fear their mas- 
ters ; but so long as they fear, they will be servants. 

C. Then, servants are to blame for their fears ? 

T. I blame no mind, it is not my prerogative to con- 



180 THE PILGRIMAGE OF THOMAS PAINE 

demn. But I may say, when slaves cease to fear, slavery 
is at an end. The master can not coerce without fear, nor 
can he make others do his bidding, when they are dis- 
inclined. Fear, then, hath its bonds, and those who gene- 
rate fears contribute to enslave mind. 

C. Does not God make mind fear ? 

T. Never. 

C. But minds fear God. 

T. Minds fear what their conditions make them. 
When ignorance overshadows the soul, so that it can only 
see a twilight view of nature, the mind is subject to the 
rule of ignorance. That rule will correspond to the light 
wdiich shines. The whole reflected upon the vision at 
once, would induce sight to be dazzled by the flood. 
Hence, in the organization of mind, as an individual, the 
wisdom of God is manifest, because what is natural, is 
adapted to its condition, and what is adapted to its condi- 
tion, is productive of enjoyment. Hence, what is natural 
is free, not being prohibited by law, and what is free, is 
not a monopoly. In nature, there is no law which justi- 
fies a monopoly of her gifts. All things in her store- 
house, belong to a common family; and each member 
may enjoy what is needful to enjoyment. I have seen a 
monopoly of what nature has provided for the good 
of mind. I have seen churches established upon the 
assumed right of holding the treasures of this and 
other spheres in their hands, to dispense or withhold as the 
policy of worldly wisdom wished for its aggrandizement. 
I have seen minds, in this sphere, overshadowed with the 
darkness of such idolatry and injustice ; and I have seen 
them bow down in terror, and work in fear before a God, 
whom heathens would reject for its supposed cruelty. Now, 
have you not had fears of this description ? 



AND OTHERS IN THE SPIRIT WORLD. 181 

0. I must acknowledge that I have. 

T. Would you know the cause ? 

C. You have laid the cause bare in your remarks. 

T. How long will you tarry here in this midnight of 
wrong ? 

C. Till I can be released. 

T. Will you be free? 

C. If I can. 

T. There is no wrong whence I go. Will you follow 
me? 

C I will try ; but I know not where you will lead me. 

T. I will lead you where the weary find rest, and the 
light hath no darkness. But when you reach the door of 
the temple, I will bid you wait till I gain permission to 
introduce you. 

C. Suppose permission should be denied. 

T. Suppositions never enter there. 

C. What! no one allowed to suppose a question? 
That must be a tyranny unknown to me. 

T. They will not suppose, because the subject of a sup- 
position is known without it. There is no need of a sup- 
position, when wisdom discloses the fact. All suppositions 
admit of two sides. They admit of doubt and fear. But 
where knowledge reigns, where light shines, and wisdom 
controls, all are of one mind. Hence, my mind is as ail the 
rest, who work with me in the temple. If we were 
divided, the work would fall, because of its disagreement. 
And I wish you to understand, that all the work is prepared 
by one rule, and, therefore, they who work by that rule, 
must make their works agree. In the circle to which you 
belong, I find discord and wrangling. It is because the 
workmen have different rules. One works by one rule, 



182 THE PILGRIMAGE OF THOMAS PAINE 

and another by a different rule. When they bring their 
works together, they disagree. Do yon know the reason ? 

C. I see the reason. 

T. "Would you avoid the disagreement ? 

C. I would have my work useful. 

T. You see that no work can be useful, which is not 
practical. The works which disagree, can not be made 
practical, because of their difference. One opposes the 
other. Wrangling ensues; wretchedness is promoted; 
good is despised ; the law of harmony is disregarded ; and 
wisdom is set at naught. The whole wrangling is wrong, 
and he who encourages it by precept or example, is a pat- 
ron of the wrong. 

C. Was not your presence an encouragement to 
wrangling, when you came to see me ? 

T. I came to correct, not to support, wrangling. 

C. But while you were a witness, did not your pre- 
sence support it ? 

T. No : checked it. Had I not succeeded, I should 
have retired. 

C. I will say, no mind should tarry to witness an evil, 
it has no wisdom to correct. Better leave the evil to con- 
sume itself, than throw yourself into the fire to be injured 
with the flames. 

C. But some one must make the sacrifice, or there will 
be no deliverance. 

T. Sacrifices and burnt offerings, which do no good, 
are inconsistent with justice. There is a time, when mind 
may aid minds, and there is a time, when it can not. The 
time to aid is when good can be done, and the time not 
to aid is when aid will be refused. Let no mind offer aid 
without good, or withhold it when needed. The need 



AND OTHERS IN THE SPIRIT WORLD. 183 

must be realized, or it will be rejected. I have beard 
minds refuse, because they scorned to be a debtor to any 
one. They would boast of their independence, when their 
independence was subservience to educational wrongs. I 
have heard them decry against slavery, when they were 
slaves to the most tyrannical of all masters — the ignorance 
of their conceited ambition to occupy the highest seat in 
the kingdom of heaven, without the requisite modesty to 
admit their superiors to an equal condition. I have seen 
the land of freedom, the home of the free ; but I never 
knew wisdom to rule where disorder and wrong overcame 
the harrnony of goodness and peace. 

C. Verily, you make wrangling the worst of all vices. 

T. What is greater? 

C. The wrong of injustice. 

T. The wrong of wrangling is the wrong of injustice. 
The mind that wrangles, abuses itself, and degrades its as- 
sociates. The mind is known by the circle it sustains. 
My mission is to destroy the wrangling ; but you know, 
that many minds love what is disagreeable to others. 
They love strife. They hate peace. They love happiness, 
but their folly disappoints them. This is the condition of 
your circle. They wrangle not about what they know, 
but concerning what they do not know. And yet I would 
not wrangle with them, concerning what I know, because 
it is wrong, and what is wrong can not do good. 

C. I will wrangle no more. I see a light advancing. 
Who comes with the stream of radiant glory beaming on 
his brow ? 

T. It is my friend William. He has a message for 
you. You may answer him when he speaks, and as he 
speaks. 



184 THE PILGRIMAGE OF THOMAS PAINE 

W. Thy friend will wrangle no more. Let him come 
with us, and we will do him good. Ait thou ready, 
friend ? 

C. I am ready. 

W. Hast thou realized the wisdom thou hast heard ? 

C. I have heard w T hat has done me good. 

W. Thy work is not done. Cast thou square thy life 
by the rule I give thee ? 

C. What is the rule? 

W. When thou findest wisdom to aid thee, wilt thou 
renew thy strength, and soar above the groveling disputes, 
which thy circle have cherished ? 

C. I feel no desire to wrangle with mind. 

W. Hast thou a desire to obey the wisdom thou hast 
learned from thy servant, who has instructed thee ? 

C. I will not disobey what contributes to my enjoy- 
ment. 

W. That is the law of harmony. No harmony can 
exist where law is disregarded. The circle into whose 
presence thou wilt soon be introduced, will aid thee in thy 
progress to ineffable joy. But no mind can gain admit- 
tance there, who will adhere to a wrong, because the wrong 
weakens the enjoyment of his brethren. Thou may est 
now follow us, and wait at the door, till the banner returns ; 
and Thomas, whom we call Contentment, announces thy 
welcome. 

C. I will follow thee whither thou goest. 

The morality of the circle was made known unto him, 
and the master said, " We hail thee as Welcome. Here- 
after such will be thy name, except when thou wishest to 
converse with thy former associates, to reclaim them from 
their wrongs. Then, thou wilt make thyself known unto 



AND OTHERS IN THE SPIRIT WORLD. 185 

them by thy former name. And when thou desirest to 
go unto them, thou wilt take with thee this white stone, 
with thy new name written therein, which no man know- 
eth but thee and thy associates in this circle.'' 



186 THE PILGRIMAGE OF THOMAS PAINE 



CHAPTER X. 



PROGRESS PROM THE FOURTH TO THE SEVENTH CIRCLE. 



Receives a visit from a superior mind — Proposition to advance accepted 
— The seraphim sings — A pearl given — Enters a world of light and 
song — Description of the works which he saw — The instruction of the 
Worthy — The song of the free — Address of another mind on the key 
of wisdom — The seven seals — Address of a third mind — Conduct to 
the sixth circle — A lecture on social progress— Hope a reality — A lec- 
ture on prophecy — Rules of prophecy the same as mathematical — Pre- 
diction of communicating with the inhabitants of earth — Predictions, 
opinions only of those below the sixth circle— A lecture on purity and 
prophecy— Nature the standard by which to determine right and wrong 
— Advancement to the seventh circle, or court of Beauty— Sees a white 
throne and inscriptions— A little child leading a lion— A serpent fastened 
to a rock— Twenty four pillars of wisdom— Minstrels chant a welcome — 
Emblems explained- Prediction of events now taking place— Contem- 
plated mission to the rudimental sphere, and how it would be received — 
The serpent to be destroyed — Evils to be overcome by wisdom. 

I was next commissioned to visit a work in the advance- 
ment of my own mind. There came to us a spirit, who 
said, w The glory of this tabernacle is dim. Would this 
society go with me, and see a more excellent glory ?" 

" We have no fears of progress," said the commander. 

S. The progress you have made is w 7 ell, but I am 
delegated by a circle you have not seen, to welcome you 
to a wisdom, which reflects itself upon the dome of your 
temple. 



AND OTHERS IN THE SPIRIT WORLD. 187 

C. We are ready to be improved, as to improve others. 

S. I know your readiness to advance, and, as you have 
signified your wish, you will walk with me to a scene more 
magnificent than what adorns this mansion. The whole 
company within this temple, will form a circle above 
this temple ; and the seraphim will sing a song of redemp- 
tion. When the song is sung, the circle will say, " Hal- 
lelujah, the Lord God, Omnipotent reigneth." 

I was in the midst of the circle, when the seraphim 
struck the soft notes of peace, and my heart melted within 
me. The melody of the song was indescribably sweet, 
and the words were distinct and clear. The wisdom of 
heaven seemed more beautiful, and the day of salvation 
opened upon my sight. I felt no despondency within me, 
for the clearness of that mild sky unfolded a glory, that 
made the former glory appear dark and unwelcome. I 
was not unwilling to advance with my companions, and no 
discord was heard. When the seraphim had ended its 
song, the conductor inquired, " Do all understand the 
meaning of the words you have heard ?" 

" I know what is the meaning," said the commander. 

S. What is known need not be told, except to those 
who know it not. I will enjoin it upon you, and your 
companions, never to communicate to another what is 
known unto him, lest he be weary with your society. Ask, 
and you will receive ; seek, and you wiJl find ; knock, and 
it shall be opened unto you ; so that he who asketh, and 
he who seeketh, shall not go away empty. The wisdom 
of the circle, into whose society you will shortly be intro- 
duced, giveth to all who asketh, and upbraideth not. Are 
you willing to do likewise ? 

C. I am willing. 



188 THE PILGRIMAGE OF THOMAS PAINE 

S. You will, then, receive this pearl. Wear it in your 
bosom. Let its radiance beam in all your works. Let 
its lustre shine in your conversation. And let its purity 
make you free from the taint of wrong. This pearl is of 
great value. It will save you from darkness. It will chase 
away the gloom of error. It will protect you from the 
weakness of doubt and fear. You may let the circle view 
the pearl, and, when they have examined it, I will pro- 
ceed with you to the circle where each one will receive, 
as it seemeth good to the Worthy. He will open a new 
page in the work of progress. Let all listen to his words, 
and be faithful to obey the wisdom which he will give 
you. I am now ready ; follow me. 

We came to a world of eternal reality. I entered with- 
in a sacred repository of wisdom, where I saw minds re- 
nowned in history, whose countenances reflected a light 
which illumined all who came near them. The wide arch 
of heaven rung with song, and waste places felt the genial 
influence of virtue. Before us were written in letters of 
gold the words, " Worthy art thou to receive glory, and 
honor, and praise, and power." On the right were crowns 
at the feet of saints, and on the left were gems of silver 
brightness, linked with a chain of light. These gems were 
so arranged as to represent in miniature the words, " Pov- 
erty and riches embrace wisdom, when one receives what 
the other gives." Near the entrance of this magnificent 
theater of wisdom, rose a writing, " Enter thou into the 
joy of wisdom." Beneath our feet were clouds of vapor, 
on which the sun shone, giving them a smiling appearance. 
A vase of flowers stood in the center, and near by it a well, 
out of whose mouth came a gushing current of the water 
of life. As we passed the well, the Worthy said, w This 



AND OTHERS IN THE SPIRIT WORLD. 189 

is the water that whosoever drinketh thereof shall never 
thirst, but it shall be in him a fountain of water springing 
up into everlasting life. Drink freely." 

The solemnity of the scene was heightened by the les- 
sons we received from the Worthy and his companions. 
I heard attentively, and will give as correct a report as the 
understanding of the reader will be able to appreciate. I 
will not attempt to narrate all which w y as set before us, 
since the simple relation would require a volume of itself; 
but I propose to give a brief synopsis of the uufoldings of 
wisdom to our minds. 

As we were within the theater of a circle, whose coun- 
tenances reflected such light, that we were dazzled with 
the brilliancy thereof, the Worthy said; " This pool, whose 
water is for the thirsty, cometh from the throne of truth. 
You have now a portion, which never exhausts or wastes 
itself within you. It is immortal to satisfy. The current 
will not dry by using. It is free as air. Nature is not 
poverty. Her wisdom reaches far above the mind in its 
soarings. The pool comes up from the well of hope. Out 
of hope cometh reality. Hope never wrings sorrow from 
the mind. Zeal can not lis r e without animation. Its worth 
no mind can fathom. Its everlasting flight is upward, 
onward, expanding with its expanse, and rising with its 
strength. The mind without hope, is like a mourner with- 
out consolation, like a ship without sail or rudder; and 
when the water of life satiates the thirst of doubt and de- 
spair, joy rides over the storm and the sea, that dashes 
against the shore of eternity. Eternity hath no shore. 
The immortal enters eternity when time ends. The mind 
sees no shore. Days and nights are not Time is not. 
The calendar of months and days is, no more, All is eter- 



190 THE PILGRIMAGE OF THOMAS PAINE 

nity — eternity is all. Rest is work, and work is rest. 
The water is your strength, and nature is your fountain. 
Nature supplies itself, and what nature does, is well done. 
I need no wisdom she has not, for her wisdom is the wis- 
dom of the Infinite. Deep is the fountain, wide is the 
stream, and high is the mountain, whence cometh the pure 
philosophy of wisdom. The wide creation shines with 
gems of infinite skill. Vast is the immensity of infi- 
nity. Stretch thy mind away from star to star, from sys- 
tem to system, from worlds to worlds, and neither shore 
nor center rises before you. God is there. God is every 
where, infinite, eternal — the spirit, whose life is the ener- 
gy, the power of the universe ; whose glory the good of 
the dependent; and whose smile is in the sunshine and 
the shower, working out the immutable love of his nature 
to bless the works he has made. The north and the south, 
the east and the west, above and below, wherever thought 
extends or not extends, the mercy of God flows like the 
limpid current of life, and yet you have come here to 
partake of the stream. I would do likewise ; because here 
you may see its purity, and relish its sweetness. Change 
has conformed your taste to the water, and light has dis- 
persed your doubts of its purity. Where darkness reigned, 
fears were indulged ; and where fears were indulged, your 
minds refused the beverage, lest some ill should befall 
you. Wow the fear is gone, the hope is full ; and where 
hope is full, the water will not be rejected. Water is life to 
the thirsty ; doubt is death, because it forbids nature its wants. 
Pilgrims, your souls have tested the life of water. Expe- 
rience has tested its adaptation to your wants. Remem- 
brance will save you from the snare of doubts. Hence, 
the water springeth up in you forever. 

a Pilgrims : on your right are crowns at the feet of saints. 



AND OTHERS IN THE SPIRIT WORLD. 191 

Honor cometh not from power. Honor casts authority to 
rule others at your feet The crowns of tyrants must fall 
from their heads, and no mind shall honor the head which 
wears them. Superiority hath no dwelling place in this 
circle. Equality reigns, and is acknowledged. jSTo mind 
is ruler, and no mind is ruled. One law governs all, and 
that law is love. Two minds can not think unlike, because 
the thoughts of love must be one in all. The crowns you 
see, were the crowns we wore in our pilgrimage. We were 
not all kings, nor minds who wore an external crown ; but 
were all rulers over others. We loved rule, and despised 
submission. We loved control over minds, and have en- 
joyed it to our complete satisfaction. I controlled no one 
by my crown, but by my influence. I saw mind needed 
control, and, not seeing the control of God, I undertook to 
do his work. I made laws and executed them as I pleased, 
intending the good of those whom I controlled. I gave 
to one a penny, and to another more, as I judged them 
worthy. They were satisfied with their w T ages, and did 
me honor. My crown was not disgraced, as I supposed, 
because each mind, whom I controlled, received his reward. 
I was well satisfied with my wisdom. I wanted no more. 
Others of my companions ruled differently. One ruled by 
fear, and another by favor. One ruled by threatenings, 
and another by promises. One ruled by poverty, and an- 
other by riches. All had their varied methods of control- 
ling minds; but none were more unworthy than those 
who attempted to control, and succeeded, by alarming the 
fears of the credulous with tales, revolting to sympathy 
and degrading to Deity. They controlled with an iron 
arm the dupes of their miserable deception; but their 
crowns now He at their feet. 



192 THE PILGRIMAGE OF THOMAS PAINE 

" Pilgrims: yon see a change. You see that ignorance 
hath its votaries, and, so long as ignorance reigns, kings 
will rule, and subjects will tremble. Mind must learn 
wisdom to disarm tyrants. It must see light to escape 
darkness. It must experience freedom to hate bondage. 
It must love right to forsake wrong. It must progress in 
wisdom to loathe ignorance. The change has come, the 
light has appeared, the day has dawned, the bondage has 
vanished, and the wrong is forsaken. Experience hath 
done her work. Mind w T orks for mind, good for good, 
virtue for virtue, knowledge for knowledge; and equity 
and justice have trodden crowns under their feet, and hurled 
the tyrant's scourge away forever. 

" You may turn to the left, and there you see a chain 
of light, linking gems, and words are written. Poverty and 
riches dwell together in kings' houses. He who rules is 
rich in power, in the estimation of his subjects. He is 
rich in goodly things, and his position is envied by the 
ignorant. He fares sumptuously, and the ruled mourn at 
their inferiority. Poverty is lean and hungry there. Pov- 
erty tarries where wrong remains. Wrong remains, where 
ignorance rules. Ignorance rules where wisdom is not 
regarded. Wisdom is not regarded w T here injustice and 
force make minds slaves to others' will. Equity and right- 
eousness are shunned and despised, law and harmony are 
violated, and light reflects the poverty of riches, and the 
wrongs of poverty. The poor seek, and he who seeketh 
fmdeth. The rich seek only to be rich, and their riches 
are not wisdom, but empty, vain toys that glitter in the 
eyes of fools, and dazzle only to deceive the unwise. The 
gems wear not the face of despair. They are gems, in- 
woven with light. The gems represent minds, and minds 



AND OTHERS IN THE SPIRIT WORLD. 193 

form words. Words are true to a mind who writes them. 
Poverty and riches embrace wisdom, when riches are em- 
ployed to relieve poverty. They are wise only when used 
to do good. No wisdom is seen in riches, not controlled 
by wisdom. Love must see her children redeemed from 
want, and where there is no want, there is no poverty. 

" This circle is the circle of Worthy. It is a brother- 
hood of righteousness. It has relinquished air authority 
to rule in the name of God. It acknowledges God alone, 
as the ruler of the universe. It disclaims all other rulers, 
and in the light of his countenance we walk, dispensing the 
J ight we have received and seen to those who need. Thou 
art worthy to receive this glory, because thou wilt freely 
give. Others are not permitted to receive it, because they 
will not give as they receive. The honor is well bestowed 
on you. 

" Pilgrims : you have now entered into the joy of your 
Lord, because the blight of wrong, the mildew of neglect, 
hath no surface on your minds. Rule is surrendered to 
God. No authority rests in you to withhold when others 
need. No sorrow will pass unrelieved, aud no fear sear 
the soul, unmitigated. All ignorance demands removal, 
and he who serves his friend in need, serves God. The 
circle will now sing the song of the free, when other minds 
will address you." 

The song was sung, but no words can describe its rich- 
ness. The poor were made rich, and equality pervaded 
the immense multitude. 

When the song was ended, I heard a mind say, " I have 

the key of wisdom, and I will now unlock the door of 

knowledge." Proceeding forward, he addressed us as follows : 

"True greatness is goodness; true wisdom is what will 

9 



194 THE PILGRIMAGE OF THOMAS PAINE 

make the mind good. I have seen power in the hands 
of weakness. I have seen weakness mock at the voice of 
wisdom, and cast her reproach at its votaries; but the 
reproach rebounded on her own head. I have seen mind 
pleading for mercy at the gate of poverty. Alas ! mis- 
taken mind sought for bread where it was not, and the 
heart languished in despair. The voice of nature has been 
derided, and the weakness of ignorance has assumed do- 
minion. Poverty is wrong, and wrong is poverty. No 
good thing has poverty to bestow. At its gate, the 
hungry wait, and wait to be disappointed. I have sought, 
but not found. I have wondered at my misfortuffee, and 
complained of the dealings of God. I have seen no key 
to unlock the mystery, and my soul has been disquieted 
within me. But I sought for bread where it was not, and 
for wisdom in a college of ignorance. Opinions were 
numerous, and as grainless as husks. Faiths were not 
wanting in number or variety, but no mind was satisfied 
therewith. Views of God were conflicting and contra- 
dictory, and my mind was worn with the wrangling of un- 
settled controversy. I sought for peace amid the tur- 
bulent waters, but found only agitation and discontent. 
I was as wild as the sea on which my bark floated, without 
hope or moorings, save the disputed and unsettled opinions 
of a dismal theology. In my dreams of the future, social 
good was never promised. Philanthropy was selfish, and 
charity not a span long. Goodness dwelt in temples, and 
virtue signified conformity to others' views. Parsimony 
was common law, and beggars were common outlaws. 
Nature smiled then as now, but I saw not the smile. 
Brotherhood was without children, and conventional limits 
were drawn over the face of famishing souls. Imagination 
portrayed calamities, and wrongs sustained the wrong. 



AND OTHERS IN THE SPIRIT WORLD. 195 

" Pilgrims, I have a key. It will unlock the iron door, 
and show you the secret of all this mischief and wrong. 
It is a key of knowledge. It is a key which closes the 
door of hope. It bars the gate of joy. It shuts the por- 
tal of salvation. It wrongs the poor of bread. It aggran- 
dizes the indolent from the labor of the industrious. It 
keeps mind away from its inheritance, and secludes the 
riches of heirship. I hold the key by which all this wrong 
aud mischief has been done to mind, and I propose to 
open the door for your personal inspection." 

He opened the door, and drew therefrom a book of 
seven seals. He began to unloose the first seal, when he 



" Pilgrims : The first seal of this book, represents the 
first circle. It will show you, that all wisdom cometh to 
mind by successive degrees of development. The mind in 
embryo, hath no wisdom; but when nature introduces 
mind into individualized being, the individual mind breaks 
the first seal, and wisdom is realized. Nature so orders, 
by an immutable law, that self-hood shall be sustained, and 
therefore provides the mind with an innate and natural 
relish for such things as are adapted to its welfare. It 
needs no compulsion, or external force, to induce a recep- 
tion of those things which are congenial to its enjoyment. 
WJbatever nature requires, nature has provided. The 
innate desire of the mind for sustenance, harmonizes with 
the supply nature affords. The nourishment is adapted 
to the condition, and the condition to the nourishment. 
Self-hood is maintained by innate desire, and innate de- 
sire is supplied by maternal condition. The harmony of 
these conditions is essential to self-hood. The mother 
supplies the wants of nature in her offspring, never so 



196 THE PILGRIMAGE OF THOMAS PAINE 

much as suspecting that they should be disregarded. The 
child partakes of nature's provision and realizes enjoyment. 
These conditions of want and supply unfold the harmony 
of nature, and should not be overlooked in other relations 
of mind. 

" The innate desire is the individual property of the pos- 
sessor. The supply is the maternal property, and is wanted 
only to nourish offspring. In this economy of nature, the 
useless to one, is the useful to the other. And what is 
not needed by one, is freely given to the other. It is given 
because the want of the dependent requires it. The want 
of the dependent is the only reason for the gift. Nature 
exacts the gift, and self-hood receives the favor. By the 
favor, mutual affinities become strengthened, and sympathy 
answers sympathy. The law of God is observed, and na- 
ture rewards obedience. The self-hood of the dependent 
is made subservient to the love of the parent. Both act 
as nature demands, and no wrong is done. The good of 
the mother, blesses the child, and the blessing of the child 
is the blessing of herself, and a disturbance of her love, 
would be attended with anxiety and pain. 

" The second seal represents the second circle. Mind acts 
with mind. The opening blossom is not the full blown 
.flower. The vase is wet with water. Nourishment is 
wanted to mature the circle. The industry of other hands 
is required. The second seal must be unloosed. Progress 
never stops in nature, though, sometimes, it is obstructed. 
Mind sympathizes with mind. The sympathy of mind 
with mind is wise. It saves. Mind without sympathy 
could not enjoy society. Mind with it, enjoys. Nature 
has not wronged mind by sympathy. The sympathy of 
mind with mind corresponds with natural affinities. Mu- 



AND OTHERS IN THE SPIRIT WORLD. 197 

tuaj. attractions never repulse each other. They unite. 
Chemistry sustains the idea of mutual attractions. Phi- 
losophy reveals the mutual tendencies to sympathy of 
things which possess harmonious properties. The wisdom 
of the second circle demonstrates the fact, that one mind 
sympathizes with another. But the mind acts as self-hood 
prompts. Mind acts as self-hood justifies. Self-hood jus- 
tifies what is adapted to the enjoyment of self. It con- 
demns what is opposed to its own enjoyment. Thus, its 
sympathy must be controlled with the wisdom it possesses. 
Self-hood consults what self-love approves. It is limited. 
The good of others will, sometimes, be consulted, as when 
no loss to self is sustained. It wills what will do self good, 
what will gratify selfish wants. No wisdom above its 
own wants, shares in its counsels. Others' wrongs are dis- 
regarded, because its benevolence is not sufficiently de- 
veloped to aid the needy. Others' good is neglected, 
because self-hood has not the love of brotherhood. It is 
confined. Limit is established to its wisdom and benevo- 
lence. It sees what self-hood discloses. Manhood is not 
unfolded. The thud seal is unbroken. It acts within the 
circle of its wisdom. It is a development of mind, that 
needs to be developed. It wrangles with others for self. 
It flatters others for self. It sympathizes with others 
for self. It yields to others for self. It neglects others for 
self. It will not receive the wisdom of superiors, because 
♦others, with whom it sympathizes, are opposed to new 
things. It will not aid reform, until reformed. 

u The third seal represents the third circle of mind. It 
will open the soul to a greater wisdom and love. It will 
do good without fear or favor. It will show what mind 
should do for mind. It will seek peace and pursue it. 



198 THE PILGRIMAGE OF THOMAS PAINE 

But it is conservative. It neglects, oftentimes, its own 
good. It neglects, sometimes, the good of others. I will 
unloose the seal. The same good to others as to self. The 
same degree of wisdom also. The whole duty of this 
circle is considered as being embraced in doing by others, 
as it would have others do by it. The seal of wisdom and 
benevolence, needs further development. It has been the 
mission of minds, I am now instructing to aid them. 
Success has attended your efforts, and reform has been 
attained. The whole duty of mind is not contained in 
doing by others as you would have others do unto you. But 
the wisdom of the third seal goes no further. It was wise 
to mind, when it was unloosed. It saw a new creation, 
and the old vanished away. It passed into disrepute. It 
was respected by those who saw the opening wonder no 
more. It was a new heaven, and a new earth to mind, 
emerging from the weakness of the second seal. It was a 
freedom to mind, which had served two masters, hope and 
fear. It was wisdom of superior worth to the ignorance 
of the second seal. But the third seal was not the end of 
progress. Eternity will have no end. Mind will have no 
end. Time will have no end. Periods will end. Time 
is marked by periods. Day and night is a period. Circles 
are periods indefinite. Years are not known to you, only 
as the reckoning of the rudimental condition. Night is as 
day. Circles are as periods of progress. Minds work as 
circles of wisdom in their degree control. I have aided- 
you where you will now instruct, as you are instructed. 

" The fourth seal is now broken. Its condition is good 
to all. It recognizes no enemies. It never wrangles. It 
will bless enemies. Your own experience was the criterion 
of truth. Fear and favor were powerless over you. No 



AND OTHERS IN THE SPIRIT WORLD. 199 

wrong was where you labored, but the wrong of less wis- 
dom. It was not wise to make others unhappy, because 
you deemed unhappiness a recommendation to the favor 
of God. It was not wise with what wretchedness required, 
but harmonious with the eternal law of order and love. 
It sought and relieved mind from the uncongenial elements 
of social wrong. It was interested in the progress of 
mind, and the social good of society. It gave beauty for 
ashes, and the garments of praise for the spirit of weari- 
ness. It was wise in good things, and shunned not the 
truth. It was worthy of elevation to a higher circle, for 
which cause the circle I am now addressing was advanced. 
In the mysteries of the fifth seal, I will now instruct this 
circle. I will say, no wisdom will govern you from be- 
neath. All rule is tyranny, when wisdom inferior to your 
own controls. It is usurpation. Nature never justifies 
the wrong of weakness. It never palliates the wrong of 
controlling the wise by the weakness of the unwise. Su- 
perior wisdom must govern all conditions of mind, to be 
harmonious with the law of progress. When inferior wis- 
dom controls the superior, there is an obstruction of im- 
provement. Mind is not then free. It is in bondage. 
The usurper has always reason to fear. The wrong of 
usurpation can not go unrewarded. The wisdom — princi- 
ple must triumph. When it triumphs, arbitrary rule will 
not be endured. Hence, no mind in this circle wears a 
crown. They are at the feet of saints. A saint can not 
wear a crown. It would be wrong, and what is wrong is 
inconsistent with the mind of a saint. In all subordinate 
circles, there are rulers, and consequently wrongs. Thouo*]i 
the fourth seal opened one mind, so that what was the 
mind of one was the mind of all, yet some were tenacious 



200 THE PILGRIMAGE OF THOMAS PAINE 

of titles of distinction. They were indulged in them. 
Though they saw no wrong, yet wrong is not right ; and 
what is not right should be avoided. A title, without 
signification, is vain, and what is vain is wrong. True, it was 
but the shadow of things before, but shadows are the mir- 
ror of images. The mirror of wrong should not be toler- 
ated. The image is not wise, because it is the image of 
wrong. Having seen the wrong, we should forsake it. 
Having proved the wrong, it would be unwise to pursue it 

" The wisdom of crowns, is the wisdom of ignorance. 
It supposes a superiority by inheritance, and denies it by 
progress. It plants the sovereignty of a whole nation in the 
wisdom of hereditary ignorance, and breaks down a com- 
mendable aspiration for industry in progress. It wastes 
treasures upon the indolent, while the poor are robbed to 
support the unjust burden. It monopolizes industry to 
satisfy ambition, and wastes the bread of the hungry to 
gratify revenge. It makes a tool of mind, and then lashes 
it for its servitude. It riots in authority, and understands 
not its own weakness. Kings and crowns are inharmonious 
with wisdom and goodness. It is as selfish to rule, as it- 
is weak to be ruled. The one is tyranny, and the other 
is slavery. The one usurps what nature never conferred, 
and the other submits because it is weak. It will not 
govern without wisdom, when mind reaches this circle. 
Indeed, you will find that government is natural where 
all minds acquiesce in benevolence, and wisely act to ad- 
vance the happiness of all. 

" Crowns imply a distinction. No distinction exists 
here. All are kings and priests unto God. All are well 
governed, because the love of God, impartial and free as 
the sunshine, dwells in all, and that governs all. It is 



AND OTHERS IN THE SPIRIT WORLD. 201 

self-government, or the government of self by nature's in- 
spiration of love. No discord can enter here. The voice 
of contention hath its bounds, and selfishness its limits. I 
have seen the angry howl of war. I have seen the wrongs 
of strife. I have w r ondered at the disturbance. But I 
wonder no more. The love of this circle was not in them. 
The sympathies of congenial affinities were not in them. 
The benevolence of smiling nature had not warmed their 
hearts. The philanthropy of enlarged charity had not 
united the great brotherhood of mind. There was igno- 
rance of relationship, and ignorance of the wisdom of right- 
eousness. These evils wdll not disturb mind, subdued by 
the clear sunlight of truth. Social wisdom is the inheri- 
tance of goodness. Crowns crumble in dust, and equity 
and justice walk over their fragments. Those only are 
worthy, who make worth the height of their ambition. 
The hireling is lord of himself, when in the service of 
himself, and the lord is a slave, when he fears the revul- 
sions of his rule. Poverty is worn by the mind whose 
work is wrong. It is empty of good. Riches meet the 
exigency, when divested of selfishness, and disposed of 
for other's benefit. Poverty is made rich, when the wis- 
dom of reform relieves all want. 

" Poverty and riches war with social enjoyment, when 
uncontrolled by wisdom. This circle is rich. Other circles 
have need. The links of light, which unite with wisdom, 
and form that w r onderful sentence on the left, w T ill remind 
this circle of the chain of sympathy w T hich connects the 
rich with the poor. The gems are minds. All are not 
equally brilliant. The darkness of wrong will not apolo- 
gize for neglect* The riches you share, you will freely 

give ; and when the poor receive what you offer, they will 
9* 



202 THE PILGRIMAGE OF THOMAS PAINE 

embrace wisdom. Poverty is relieved. The poor are sup- 
plied. They want no more. The sympathies are grati- 
fied. Nature is obeyed. God is honored. Ignorance is 
overcome. Evils are remedied. Social harmony is restored. 
The golden chain of love breaks not in twain social joy. 
The gem of obscurity wants no chafing to be seen and 
admired. It wants only the covering of wrong to be 
removed to reveal its worth. The wrong is ignorance. 
It is the absence of light. In the absence of light, it has 
wandered in darkness. Neglect has permitted the dark- 
ness to linger. When riches are withheld from those 
who need, poverty reigns. When poverty reigns, the law 
of sympathy is denied. When sympathy is denied, the 
war of conflict rages. When the conflict rages, peace is 
expelled, and with it, the enjoyment of peace. 

" You see who wrongs himself. You see who wrongs 
others. They who withhold what others require. You 
can not violate the law of nature with impunity. You can 
not neglect others' good without injury to yourself. You 
will aid all who need with the riches you possess. You 
will recognize the chain that links all gems together. You 
will understand, that the union is immutable. You will 
feel the shock which another receives. The chain will con- 
vey the force to you. The whole brotherhood, from the 
highest to the lowest, will feel it. The light of this circle 
reveals but one family. The likeness of God is immortal 
in each member. The weak have claims upon the strong. 
The poor have claims upon the rich. They are in debt. 
They owe all they have to the poor. It is a just claim ; 
and when they have given the poor their dues, all 
will become rich. It is no robbery which makes all 
richer. It is poverty which refuses what it does not want. 



AND OTHERS IN THE SPIRIT WORLD. 203 

It is wrong to receive what will make you wretched, or 
refuse what will make you happy. It is right to receive 
what will do you good, and wrong to reject it. And you 
will not forget that the riches you receive, are the riches 
of others. They are given you to be given to others, who 
are as you were. 

" Enter into the joy of wisdom. Enter into the benevo- 
lence of God. Forsake not your brother in the day of 
need. Bless the enemy in your gates. Turn not a deaf 
ear to those minds, who writhe in their own scorn. Visit 
the works of sin, and lead the blind by a way they have 
not known. Correct those who need with the cord of 
sympathy, and write the law of the Lord upon their hearts, 
Do good to those who scorn your message and your mis- 
sion; and say, " I am thy brother, why persecutest thou 
me V So, will you enter into the wisdom of this circle of 
minds." 

Another mind said, " There is a work which must needs 
be done. The rudi mental condition needs improvement. 
There will come a time when the spirits, as they a will call 
us, can communicate with minds in the body. I see a work 
of great magnitude, which will be required of us. This 
work requires a change in the social condition of such 
minds. As society is now controlled, poverty and riches 
are unequally distributed. Minds wrangle about the pro- 
ductions of earth. They disown the relation of sympathy, 
and their professions of love are nearly empty. Sincerity 
is devoid of active energy. The forms of worship are 
forms of display. Pride governs the heart. The poor 
are wronged. The rich wrong themselves. Skill and 
craft oppress the former, and luxury and extravagance 
injure the latter. Both are wronged of enjoyment. The 



204 THE PILGRIMAGE OF THOMAS PAINE 

oppression of poverty should be corrected. The indolence 
of riches should be vitalized with love. Society should be 
reconstructed ; industry should be encouraged ; love should 
supplant fear. Works should take the lead of words. 
Acts should speak for mind. Wrong should not tell . her 
tale of woe. Purity should cleanse the impure. The 
blind should see the righteousness of God. The harmony 
of nature should be imitated. Nations are communities. 
Communities make nations. Social order should be estab- 
lished. War should cease. Honesty should abound. 
The love, which we feel, should inspire ail minds. 

" But who will work the necessary change ? I see a 
change in the human condition approaching. I see a 
mighty revolution in the organization of human society. 
I see means which can accomplish the result. There is a 
progress in the rudimental world. The crowns of kings 
are growing old w T ith mind. Reverence for human au- 
thority will not last forever. The relics of other days, are 
monuments of wrong. The tide of progression will sweep 
into oblivion the injustice of tyranny. The sun of truth 
will enlighten the nations of earth. The glory of God 
shall be revealed, and all flesh shall enjoy it together. But, 
until the change shall come, no human wisdom can con- 
trol the disorders of society. Efforts will be made by 
philanthropic minds, to rectify the evils, but without suc- 
cess. Organized communities will be established, but the 
evil, in some form, will remain. Something more than a 
change of external conditions is required. Externals affect 
internals, but the external should not control the internal. 
The external is the stream, the internal the fountain. Na- 
ture provides that the internal, the fountain, should con- 
trol the external, the effect. Not until the fountain becomes 



AND OTHERS IN THE SPIRIT WORLD. 205 



pure, will the stream be worthy. The wrongs of society, 
are the manifestations of wisdom in embryo. It is en- 
shrouded in the darkness of other days. The night of 
superstition is far spent. The morning light of truth must 
break from this sphere. The fountain of pure water must 
refresh the desolate earth. The well of sympathy must 
flow freely, to nourish the plants of immortal progress. 

" The first duty of this circle will be to make known the 
existence of mind, in this sphere, to the doubting of earth. 
The wisdom of the circle will next be employed to abolish 
the errors of mind. JSTo sectarian organization will justify 
the revelation, which this circle will disclose. All will 
stand amazed at the wonder. When the wonder subsides, 
the condition of mind will be aided. Spirits -will commu- 
nicate a system of ethics, adapted to the amelioration of 
human wrong. It will be such as will melt the pure gold and 
remove the dross of corruption. It will affect the foun- 
tain of works. It will inspire the heart. It will correct 
the mind. It will remove the darkness. It will chase 
away all fear. It will banish all doubt. It w T ill fill the 
soul with good things. It will enlarge the sympathy, and 
strengthen the love of mind. When the fountain becomes 
changed, its issue will be pure. When the issue becomes 
pure, the poor will become rich. When the poor become 
rich, the equality of mind will be recognized. When the 
equality of mind shall be recognized, the evils of human 
society will be overcome. Nations w r ill war no more. 
Brother wdll signify relation. Justice will be acknowl- 
edged. Communities will form nations, and all nations one 
family. Then sympathy will unite, and keep united the 
whole, and the whole will strive to promote the good of 
the whole. Then, the good of the whole will be regarded 



206 THE PILGRIMAGE OF THOMAS PAINE 

as the good of one, and the good of one as the good of 
the whole. Selfishness will be extinguished by the wisdom 
of universal love and philanthropy. 

"The wide world will be the common inheritance of her 
children. No wrangling about earth, or its gold, will be 
heard. Industry will be worth, and gold will be as ashes. 
The love of money will not exist, and the love of wisdom 
will occupy its place. No fraud will be practiced, for no 
wrong will be indulged. All motives to evil will be re- 
moved, and the mind of one will be the mind of all. Cor- 
ruption and deception vail not be found, for when mind 
knows the thoughts of mind, the wrongs of corruption 
and deception will be seen no more. You know that no 
wrongs can enter here. ISTo voice of unkindness mocks 
the wail of sorrow, when the love of God fills the mind. 
The miseries of earth will have no abiding place, when 
the wisdom of God inspires all minds. The ignorance of 
the first circle will not be known, when the knowledge of 
good shall become universal. Passion and folly will not 
be indulged, when reason and truth control all hearts. 
But wisdom is developed by progress, and truth by wise 
counsels. The work of reform will soon commence. The 
circles of heaven will improve the circles of earth. Won- 
ders and signs will attend your labor. They will be won- 
ders to the ignorant, but not to you. The work will 
be commenced, when the superstitions and wrongs of 
religionists shall yield to the voice of philosophy and 
reason. One generation must pass away, before the time 
will come. They must pass from the rudimental to this 
sphere. In that time, venerated superstitions will be much 
discarded, and human rights will be respected. The work 
will commence in obscurity, and mind will rise in glory. 



AND OTHERS IN THE SPIRIT WORLD. 207 

Ignorance will scorn the message, and ridicule will be 
lavished upon the messengers. Time will bring a change. 
Professions will not monopolize the industry of the poor, 
nor misers hold the key of plenty. Wealth shall unite 
with wisdom, and poverty shall smile at the marriage. 
Christianity shall no longer be a mockery, but its wisdom 
shall flow like a fountain of water over the world of mind. 
Dark sayings shall be illuminated, and wayfaring mind 
shall lift up its voice in praise. The homes of the willing 
shall become residences of angels, and the disconsolate 
shall fear no evil. The strong shall aid the weak, and the 
days of mourning shall be ended. 

"I will now conduct this circle into the chamber of 
hope. There came to me a messenger from the sixth cir- 
cle. He told me of things which will be no wrong to 
relate. It was a prediction of future good. You may 
follow me." 

We followed him to the chamber of hope. The mes- 
senger then appeared, and said : 

" This is the circle of Hope. All who will receive, and 
do the words of hope, will hear my speech. Before me 
you see a great wonder. It is the mountain of Hope 
in the arm of God. On your right, you see the sun ; on 
your left, the moon; over your heads, the stars; be- 
neath your feet^ the fifth circle ; and behind you, a road. 
This is the circle of prophecy. Here causes and their 
effects may be traced through successive generations, and 
then- results clearly demonstrated. You will soon be ad- 
dressed by a mind of this circle, who will aid you to the 
desired wisdom. He wiU relate what events will transpire 
in the progress of truth and wisdom, in the development 
of rudimental minds." 



208 THE PILGRIMAGE OF THOMAS PAINE 

A mind soon commenced by saying: "Pilgrims of hope, 
the mind who hopes will realize. Hope can not be enter- 
tained for things which are not, It is the reality which 
gives birth to hope. The reality is shadowed on the mind 
with such evidences as conditions will allow. Hope is ex- 
pectation of good. Mind will sometimes limit hope. It 
will fix times and seasons for the hope of good, to be 
realized. The darkness of ignorance suffers temporary 
disappointment. Hope will prophecy truthfully. Wis- 
dom sees the thing hoped for. The mind intuitively an- 
ticipates good. Its nature is full of promise. Its conditions 
sometimes create doubt and despair; but, unobstructed 
in its exercise, it hopes forever. We are not without hope. 
We will say, no mind can exist without hope. It is nature. 
It is the law of mind immutably established to hope. Mind 
will hope, and no condition, in any department of the 
universe, can exclude all hope. It may be dim. The 
dense darkness of low circles admits only an occasional 
ray to penetrate the dismal cell of ignorance. The mind 
of superior circles admits a greater number. This circle 
sees what other circles hope for. The joy of our minds 
is the anticipation of good in them. They walk by 
faith, and we by sight, concerning the good they expect. 
It is a good which the reality transfers to them through 
the intervening circles. Each circle conveys a lesser light, 
until the last receives a feeble ray ; so you will see the 
fulness of hope, as measured to lower circles, actual realities 
here. You will see the wonder of wisdom revealed in the 
economy of hope. Minds uncultivated hope in a less de- 
gree, than minds of wisdom. The rudimental condition 
shares in the joy of hope, proportioned to the wisdom of 
its condition. In one circle, it is but a ray; in another, 



AND OTHERS IN THE SPIRIT WORLD. 209 

it grows brighter ; in a third, it is glorious ; and, in the 
fourth, it is more glorious. But what these circles hope for, 
even in the highest exultation of anticipated good, is as 
much less than the reality, as light is more glorious than 
darkness ; I will say as the sun is more glorious than the 
stars. 

" The sun reflects rays of light. It is the orb of light. 
Its rays touch the palace of kings and the wigwam of bar- 
barians. It gives light to the rich and the poor, -the wise 
and the unwise, to the free and the slave, to the enlight- 
ened and the ignorant, to all nations and all countries, and 
moons and stars in nature's unmeasured expanse. It gives 
what will bless, and make happy ; unasked, its rays illumine, 
and banish the darkness of night. The day is not partial. 
The day is wisdom — a blessing to the world. It is not 
a special or partial blessing ; but it is a blessing in har- 
mony with the law of God. It is a blessing unstinted and 
measureless. The sun is the work of God. It is his wis- 
dom which made it. It is his love which has ordained the 
sun to give light to all. It is his power which formed the 
sun for the good of mind. All things which he has made, 
are adapted to good. The mind which sees the sun, as a 
work of God, and the rays blessing all things, may hope 
for good. He who has made the sun a blessing, may 
make want satisfied with reality. The sun gives hope. 
It is without stint in its favors. So, is the wisdom of God 
manifest in the natural world. He is wise. His works 
are wise. All things are made in wisdom. Ignorance 
may mock at blessings, but nature offers no contradiction. 
Folly may scorn the lesson, but hope expels the scorn. 
Superstition may have her admirers, but reason fills the 
soul with confidence. Would mind know God, it should 



210 THE PILGRIMAGE OF THOMAS PAINE 

study his works. The dreams of midnight may conflict 1 
with the stern realities of nature, but they are dreams with- 
out hope. The wild vagaries of uninstructed mind may 
mislead the weak, but the voice of nature speaks the lan- 
guage of love. Bigotry may frown upon free inquiry, but 
the smile of wisdom is more congenial to mind than the 
envy of the miserable. I will see the sun, though doubters 
may challenge my sight. I will gaze upon its blessings, 
though bigots may call it sacrilegious. I will admire 
nature, though crowns crumble, and steeples fall. I will 
gaze on the works of God, though opinions falter and rites 
perish. The wide world is my home, though chains and 
prisons, frowns and fears, mark the circle of those who 
defy a creed that abolishes neither. The time will come 
when the chains will be melted, the prisons demolished, 
the frowns made smiles, and the fears overcome with hope. 
When the sun, in yonder smiling heavens, is taken as the 
work of God, and nature is acknowledged to be the stand- 
ard of righteousness, the hope of the soul will rise above the 
misty darkness of sensuality and wrong. The sun is em- 
blematical of nature in the profusion of her blessings. 
Adaptation is seen in the economy of all nature. Mind 
needs light, and light is not withheld. Light needs mind, 
otherwise it would be vain. So, with the moon. It 
imparts what it has received. It gives to bless. It meets 
the wants of mind. On the right and on the left, above 
and below, all things are adapted to their respective con- 
ditions. The stars reflect the mighty power of God. They 
shine. They give light. They bless, and curse not. They 
do good, and not evil. They minister to the wants of 
mind. They rest not in their love. They are full of good. 
Wants are strangers there. The wisdom of God will lead 



AND OTHERS IN THE SPIRIT WORLD. 211 

you to the full enjoyment of all that hope can embrace; 
and, in due time, the wonders of other globes will be 
opened to you, and to me, and to all who will journey to 
them. This circle will hear the instruction of another 
mind, and listen attentively to the words of Hope which 
will inspire you with the promise of good, yet concealed 
from your vision." 

" Pilgrims : in the progress of mind, there is an exten- 
sion of the vision. Far in the distance, development dis- 
closes the reality of things, which mind has hoped for. 
The seers of other days were aided by this circle. Things 
were revealed, which have come to pass, and which will 
take place. The windows of the future were thrown open, 
and prophets saw the truth. The sight; was extended 
through successive changes to successive results. The in- 
tervening links of cause and effect, being omitted in the 
history, have answered the purpose of superstitious venera- 
tion, and worked the circles for whose benefit they were 
intended into awe and subjection. But the time is ap- 
proaching when the philosophy of prophecy will be under- 
stood, and appreciated. The degree of wisdom, essential 
to endow mind to clearly perceive the future condition of 
themselves or others, appertains to this circle. 

" The mind who inspires the seer, merely informs him of 
the fact, which is intended to be effected. It is a fact which 
must be in harmony with causes, and the causes are survey- 
ed to the result. The seers merely announced the fact. They 
announced what the mind, who inspired them, impressed 
them to relate. The mind of this circle is one mind. 
Hence, the mind who inspires of this circle, inspires the 
will of all who belong to it. The resolve of one, is the 
resolve of all. As all resolve, so one inspires. When a 



212 THE PILGRIMAGE OF THOMAS PAINE 

work is resolved upon, the whole power of this circle is 
brought into requisition to do it. The labor is calculated 
with mathematical exactness. All the obstructions are 
surveyed, and all the advantages canvassed. When the 
result has been determined by a wisdom that can not err, 
the mind may inspire, or impress the reality upon those 
who have not the sagacity or wisdom to see it otherwise. 
It is to them, in their condition of ignorance, a subject of 
hope. In like manner, when the workings of nature are 
traced in their mysterious windings, and the complex condi- 
tions of cause and effect are understood, the results of the 
same may be determined in wisdom. This determination 
is also the result of causes, immutable as mathematical 
demonstrations. Therefore, the seers of old were inspired 
by the wisdom of a circle, capable of determining results 
of causes, with the same unerring precision as the mathe- 
matician calculates the time and duration of an eclipse, or 
the appearance and disappearance of a comet. The whole 
result must be infallibly correct. The science of mathe- 
matics is the science of this circle. Euclid has given rules. 
Nature divulges more. The former are well. The latter 
are better. The former were true to nature ; but the sci- 
ence was not perfectly understood only in degree. The 
latter comprises the infinite, the former the finite. All 
* development is progress. It is the accumulation of facts 
in the mind. It is the power of wisdom. 

" When the mathematician predicts an eclipse, or any 
wonderful phenomena in the material world, the prediction 
does not make the fact, but the fact is discovered by 
mathematical calculation. All causes and their effects are 
considered, as well as the uniform and invariable laws of 
nature. The result is sure. Demonstrations have pre- 



AND OTHERS IN THE SPIRIT WORLD. 213 

pared the mind to calculate the movements of orbs, and 
the relation which they sustain to each other. In like 
manner, an extended knowledge permits a mind to calcu- 
late the movements of planets, and suns, and stars of other 
systems. And, when the mind is sufficiently developed, 
it can calculate the movement of mind. It can survey the 
influences which control it, and calculate the wisdom which 
will be required to produce a desirable result, or avoid an 
impending calamity. 

"Minds are stars in this system of nature. They differ 
in wisdom, power, and glory. The wisdom of the fifth 
circle is less than the sixth. The sixth seal unveils the 
future with the exactness of demonstration. It unlocks 
the mystery of prophecy. It makes hope a wisdom of 
fact. It discloses the reality of the thing sought. It 
opens a world of coming events, and saves the mind from 
all uncertainty. It corrects the wisdom, which makes the 
natural supernatural. There is nothing above nature but 
God. He is supreme. Nature is his work, and it is the 
natural work of his wisdom and power. Mind is the work 
of God. It is a star amid other stars. It is a sun amid 
other suns. It is subject to law, as are planets and stars. 
It is moved by laws. Attraction and" repulsion control it. 
Like and dislike exert an influence. When the condition 
of mind is understood, and the amount of wisdom is pos- 
sessed by another mind to calculate the power of attraction 
and repulsion necessary to produce a result, its position 
may be defined, and its movements determined for succes- 
sive generations. The weight of attraction is not the same 
in all materials, and therefore, allowances must be made 
for the difference. One mind may be very empty, and 
consequently light, when compared with another, The 



214 THE PILGRIMAGE OF THOMAS PAINE 

force of attraction will accordingly be less. It weighs less 
than more solid materials. The lower the circle, the less 
it weighs ; because it is empty of wisdom, or contains but 
a small fraction. Attractive forces may be estimated by 
the distance between them, and the weight of those forces. 
When mind is attracted by mind, it is because of the power 
which one exerts over the other. The influence is pro- 
portioned to the weight. The heavier body must control 
the lighter. The lighter can not govern the heavier. At- 
traction is with the most weight. That weight is wisdom. 
Consequently, the wisest attract the less wise ; and it never 
can happen, that the less wise can govern the wise by at- 
traction. Hence, in the philosophy of nature, two bodies 
unlike each other, repel each other. They separate by 
natural law, as they unite by natural law. The wisdom of 
this law is to avoid unlike associations. The minds unlike 
separate by the law of repulsion, and there must be a vio- 
lation of the law to keep them together. So, with minds 
of like affinities. The weight of attraction unites the two, 
and they can not be disunited without a disturbance of the 
law which holds them together. 

" Hence, you will see the reason why minds in this 
sphere are attracted to a higher sphere, as we have been 
attracted to this. The weight of wisdom is far removed 
from earth. As mind ascends from earth, so attraction 
grows stronger, and hurries it along with greater rapidity. 
But minds in the rudimental condition, being far removed 
from the source of wisdom, are influenced in a less degree 
than those of higher circles. But, as they are attracted 
by wisdom, it must be upward. 'No forces attract down- 
ward but gross and impure. The downward force is re- 
pulsion. It is not wisdom. Hence, folly and ignorance 



AND OTHERS IN THE SPIRIT WORLD. 215 

are attracted by folly and ignorance, and, when thus at- 
tracted, the wretchedness of mind is severe. Never will 
the wisdom of the wise be attracted with the folly of the 
unwise. 

" There will arise a work which will engage the wisdom 
of this circle. Minds in the rudimental condition, will soon 
see a light from this sphere. They will hear a voice from 
heaven. Messengers from this circle will be employed to at- 
tract mind upward. They will see who can be influenced 
by their presence. Affinities, approximating to this circle, 
will be chosen as instruments of a great reform. Those 
who will be uninfluenced by the gross works of darkness, 
will receive the light of superior wisdom. Those wdio love 
the world of gold and silver, and are under the control of 
sensuality and tyranny, w r ill abide the time of visitation, 
and seek their content in things that perish with the using ; 
but the independent and candid, the honest and true, will 
rise upward in the resurrection of the just, and become 
partakers of an inheritance that fadeth not away. When 
that time comes, and come it will, the reform of the rudi- 
mental condition will be renewed with unabating energy ; 
and old systems of wrong and w T retchedness will vanish 
away. All circles in this sphere, capable of developing the 
rudimental mind, will aid in the work. You will be con- 
trolled as wisdom shall direct, and meet the evils of human 
society w T ith a courage that never falters. Hope will be 
imparted to the despondent, and confidence to the fearful. 
All devoid of understanding will revile you, and many will 
turn a deaf ear to the voice of wisdom. But some will 
receive the word with gladness, and others with fear. The 
day will open upon mind the reality of heaven. The day 
will unlock the mystery of revelation, and give hope to all 



216 THE PILGRIMAGE OF THOMAS PAINE 

nations. The miracles of former ages will return, and 
return to be understood. Human opinions and creeds will 
melt in the sunshine of truth, and whole nations rise up in 
progress, and call you blessed. As free as the light of 
the sun will the wisdom of heaven smile upon mind ; and 
the smile will subdue the wretchedness of ignorance and 
folly. 

"Pilgrims: you have received the promise. Hope, 
without fear, will grow brighter and brighter, in this circle. 
You will receive wisdom, day by day, until the seventh 
seal shall be unloosed. Then, the work of reform will be 
commenced in wisdom, among the inhabitants of the 
earth." 

When he had concluded his speech, I desired to be in- 
formed in regard to the mathematical calculation of future 
events, and the rules by which such events are determined ; 
when another mind responded : u Mathematical rules are 
the rules of nature ; or, as you will understand, the laws 
of nature. The laws of nature control all things. Mind 
and matter, gross and fine, are subject to laws. In har- 
mony with these laws, are cause and effect. When a cause 
produces an effect, the effect becomes a cause of another 
effect. Thus, effects are causes, and causes are the effects 
of other causes. But no effect will be inharmonious with 
the cause. The likeness of the one will be found in the 
other. When a cause transfers itself into an effect, or is 
productive of an effect, it will be as nature has designed, 
the true likeness of the cause. All variations are the re- 
sult of combined causes, varying in their effects the modi- 
fication, in the proportion of the power which each cause 
respectively exerts. Hence, by tracing one cause in its 
productions, and other causes in their productions, until the 



AND OTHERS IN THE SPIRIT WORLD. 217 

whole are mathematically balanced at any given period, 
the result will be mathematically demonstrated. There 
can not be two results at variance, when the law of cause 
and effect are understood and observed in the calculation. 
One, and only one conclusion can be obtained by this 
process of investigation. " 

T. May not unseen causes disturb the result by their 
modifications ? 

" Causes differing essentially, will be repelled, whether 
seen or unseen. Mind can not be affected by remote 
affinities. The near affinities must control. Antagonisti- 
cal elements can not control one another. They repulse ; 
and whatever is repulsive, has no influence to change. 
The wisdom of the wise must be controlled by the wisdom 
of the wiser; because folly is repulsive, and only excites 
disgust and pity. By ascertaining the ratio of their pro- 
gress, which is governed by an immutable law, and the 
future development of their minds may be determined 
at a given period ; and what may be determined in regard 
to one mind, may be in regard to all, when the condition 
of all is understood. Hence, the aggregate result must be 
proportionate to the aggregate of the present condition in 
the ratio of development, as established by an immuta- 
ble law controlling the development. When the seventh 
seal is unloosed, a complete and perfect survey of the ag- 
gregate condition of mind, having an influence on the 
rudimental condition, will be open to your inspection. 
And as all the influence of that seal comes through this 
circle to reach the rudimental condition, so we know the 
amount and extent of that influence, and are, therefore, 
able to make our calculations with the exactness of 
demonstration. Prophecy is not supernatural, but as nar 
10 



218 THE PILGRIMAGE OF THOMAS PAINE 

tural as the calculation by numbers. It is a well ascer- 
tained fact, that numbers are just. Justice is the principle 
which governs all arithmetical and mathematical rules. 
This principle can not be invalidated. It is true ; and be- 
cause it is true, there can be no conflicting results. From 
aggregate conditions, and the ratio of progress made by 
those conditions, a result is always attainable for any given 
period." 

We were then made acquainted with the principle by 
which communications from the second to the rudimental 
sphere might be made. This principle was known in an 
early period of the world. Prophets and sages, poets and 
philosophers, have enjoyed, in nearly every century, the 
advantage of inspiration, although in some ages in so 
moderate a degree, as to be almost or quite imperceptible 
to the subject. Inspiration is the influx of spirit impres- 
sions. "When these impressions could not be made by 
spirits, in consequence of the positive condition of mind, 
manifestations have been made. Belshazzar, being posi- 
tive, could not be impressed by spirits; and the result 
shows that spirits made an impression of a fact on his 
mind, by writing on a wall, through the interpretation of 
a successful medium. Daniel could not have interpreted 
the writing, had it not been impressed upon him. The 
impression was so distinctly made upon his mind, that he 
could not avoid its recital. This established the confidence 
of the people in the truthfulness of his predictions. They 
were truthful, not because he was more wise than many 
others, but because he was impressed by those who were 
of this sphere. 

But when inspiration comes from any mind below the 
sixth circle, it should be regarded with caution, so far as 



AND OTHERS IN THE SPIRIT WORLD. 219 

the prediction of future events is concerned. I will say, 
it should be regarded as an opinion of the mind who com- 
municates. That opinion may be correct, or incorrect. 
And this is the reason, why inferior circles sometimes err, 
and results show their errors. It was not intended as a 
deception, but as a probable fact. It was opinion only. 
Spirits of the sixth circle predict facts, and only facts. 
They do not always inform the lower circles, of all the 
facts within the chain of events, but what they do predict 
is true, and the prediction will be strictly verified. 

" The circle of prophecy is a circle of purity. The re- 
finement of mind qualifies it to see with less obscurity. 
The wisdom of the pure will not be disappointed. As all 
prophecy is the maturity of wisdom in degree, so all purity 
is the result of this perfection. Mind in its development, 
passes through successive degrees of refinement, until it is 
qualified to understand things which, in its infancy, it 
could not comprehend. The infancy of mind embraces 
limited views of nature. The darkness of midnight sur- 
rounds the circle of its knowledge. A wild and vacant 
waste of immensity brings no light, because light is ob- 
scured by the grossness of perception ; I wiU say, immen- 
sity is vacant to the mind in an unrefined condition. It sur- 
veys only a small compass of wisdom. The impurity of 
its condition predisposes it to judge according to the mea- 1 
sure of itself. It will not travel beyond its own circuit, 
and is, therefore, compelled to render a decision compati- 
ble with its survey. That survey is incomplete, even within 
its prescribed limits, because intervening obstacles cast 
their shadows over the vision. The polar star is distrusted, 
the magnet is rejected, and the wild sea of wrong rages. 
All is dark, dreary night; all is wretched, hopeless con- 



220 THE PILGRIMAGE OF THOMAS PAINE 

fusion. Terror, wild and dismal, reigns in the empire of 
their minds. Nature seems a charnel house of corruption, 
and the ruler a tyrant without mercy. 

" Pilgrims : the cause is apparent to you, but not to 
them. Viewing the economy of nature through their dis- 
torted vision, with their deceptive suspicions to mislead, 
their ignorance to govern, and their impurities to resist 
advancement, it does not surprise you to find them actually 
forming gods after their own likeness, and distributing jus- 
tice according to their own measure. They can only com- 
prehend their own measure; they can only weigh with 
then: own weights; and, hence, what they measure and 
what they weigh, must not, and will not, exceed the stand- 
ard which they have established. All other conditions 
must yield to their views of right and wrong. The pure 
and the impure are one or the other, as their wisdom pre- 
scribes, and prescribes by such rules as their wrongs have 
determined. 

" Pilgrims : nature has her laws. When those laws are 
obeyed, the impure will become pure. This is nature; 
shun evil, and do good. This is law, and this is religion. 
This is right, and this right is pure in the wisdom of this 
circle. You will, also, understand, that to the impure all 
things are impure, which disagree with their rules. Their 
rules are not your rules. They would control nature ; you 
would be controlled by nature. They would make war 
upon the laws of God ; you would acquiesce in their right- 
eousness. They would control all things ; you would be 
submissive to nature's decrees. They would circumscribe 
the teachings of nature; you would listen to her voice. 
They would judge you; but you would not judge them. 
They would aspire to your joy ; but they have not the 



AND OTHERS IN THE SPIRIT WORLD. 221 

wisdom to reform that they might attain it. They would 
dispute the truth, because they have not the understand- 
ing to comprehend it They would reform from their 
errors, but their rules are bars against reform. They 
would have peace, but they mock the voice that utters it. 
They would be happy, but happiness is misunderstood 
through want of experience. They would be pure, but 
purity is meaningless in the mouth of folly. They would* 
wrong no one, but wrong is right to them. Such are 
the conditions of the impure and pure. The wisdom 
of this circle will acknowledge no law but love, no religion 
but goodness, no worship but worth, no ruler but God. 
His praise will be in your song ; his wisdom in your devo- 
tions ; his truth in your minds ; and his reward in your 
works. The union of your hearts will be immortal. No 
wrong can mar your felicity, no curse awe you into servi- 
tude ; for you are free, in the dominion of the free, to act, 
and do, and say, what the laws of your mind require to 
make yourselves and others blest 

"I will now give you an introduction to a mystery, which 
will reveal a circle of surpassing loveliness, outvieing all 
which you have heretofore seen. It is the last seal of cir- 
cles in this sphere. I will ask, Will you follow me ? " 

" We will all." 

" Then you may rise with me to the court of Beauty .'' 

The whole circle ascended, and were introduced into a 
mansion resting on twenty -four pillars, which were polished 
smooth as glass, and over which stood the most wonder- 
ful mansion that my eyes had ever beheld. On entering 
the mansion, 1 saw a white throne, and in front thereof 
were written the words, " Purity, Perfection and Bliss." 
Over the throne, was written, " Nature unfolded by reve- 



222 THE PILGRIMAGE OF THOMAS PAINE 

lation," Under it, the words, "Justice, Liberty, Peace." 
On the right was a representation of a little child leading 
a lion, and a wolf nursing a lamb. On the left was a 
wounded serpent with a spike driven through his head, 
and clinched in a rock. Beneath our feet were pillars of 
wisdom, while over our heads the beauty of sweet min- 
strels appeared, chanting, 

• * Welcome, ye pilgrims, with gladness we raise 

The song of the pure, in anthems of praise ; 
For wisdom, whose might sustains us in love, 
Calls you, with nature, to join us above." 

The minstrels were near a white cloud, and their coun- 
tenances were expressive of great delight, in the melody 
of their welcome song. When they had concluded, a 
great multitude, which no mind could number, were intro- 
duced. The first mind that addressed us, said: "The 
pillars, on which this mansion rests, are not dispropor- 
tioned, but harmonious and beautiful. There are four and 
twenty. They are Justice, Honor, Integrity, Fortitude, 
Generosity, Mercy, Forbearance, Humility, Gratitude, 
Love, Peace, Order, Harmony, Wisdom, Progress, Truth, 
Power, Industry, Forgiveness, Holiness, Sobriety, Sincerity, 
Candor, and Veneration. In these virtues you have no 
need that I instruct you. They have elevated you, and 
will sustain you, while I unloose the seventh seal of wis- 
dom, and unfold the beauty contained in this mansion. 

" The white throne is not stained with blood. ISTo 
monarch sits thereon, to rule with steel, the residents of 
this mansion. No tyrant sways the scepter of rule over 
us; for Justice will not suffer, though thrones be vacant, 
and rulers become equals. The white throne has not been 
soiled by the usurper, nor tarnished by cruelty. It is a 



AND OTHERS IN THE SPIRIT WORLD. 223 

throne — a throne of power. It is power in purity, be- 
cause love in perfection blesses every rnind in need. It is 
white as snow, and the wrong of injustice makes no ad- 
vance toward it. It is a throne unseen by ignorance, dis- 
dained by weakness, and cherished and respected only by 
the pure in heart. It is a throne of good, and an emblem 
of the righteous decisions of wise minds. 

" Your own minds are white thrones. As you are now 
pure, you can judge. But no mind will judge you. All 
judgment is with you. Each mind will judge itself, and 
not another. The judgment will be pure, because purity 
resides in you. The judgment will be right, because it is 
the judgment of self. You will decide upon your own 
works. No other mind will assume to judge for you. 
This is your work, and what is your work does not belong 
to another. Judge no mind but self. The throne is 
within you. On that white throne determine your 
works. It is your inalienable prerogative. It belongs to 
Ho one else. 

" Before the white throne, are Purity, Perfection, and 
Bliss. They are before your minds. In search of these 
things, consider that nature is pure, and the perfection and 
bliss, after w T hich you are seeking, may be found in the 
adaptation of things to other things. This is the law of 
mind. It will not attain perfection and bliss, without ob- 
serving this law. All things must harmonize to insure 
peace. The ignorant are unhappy, because they do not 
adapt their conditions and themselves to each other. The 
surrounding circumstances control them against their 
happiness. They allow others, and even elect others, to 
judge th^ra, and ignorantly acquiesce in their decision, 
however unwise and unnatural may be their judgment. 



224 THE PILGRIMAGE OF THOMAS PAINE 

Those whom they elect to decide the right and wrong for 
them, are often wholly ignorant of the conditions upon 
which nature suspends the harmony of cause and effect. 
They are incompetent to render a righteous judgment, 
because they do not understand what is right. Erring, 
in regard to what is right, they enter a judgment in error. 
The error falls upon those whom they judge. The whole 
is wrong. No mind can surrender the judgment of itself 
into the hands of another, without jeopardizing its own 
happiness. It is this mistaken policy which has robbed 
humanity of its birth-right. It has assented to a common 
error, that no mind is capable of determining its own good, 
without injustice to others: or, if capable, it would be 
dangerous to the welfare of the majority to allow mind a 
decision in that which personally concerned itself without 
the concurrence of others. 

" The perfection of this circle will harmonize with bliss, 
The bliss of "one is the bliss of all. The purity of one is 
the purity of all. The agreement of this circle is the wis- 
dom of all. Each mind will be its own judge, and perform 
its own work. Each mind will aid each. That which is 
natural do ; and that which is unnatural you will not do. 
You can not do wrong, because you perceive that all wrong 
is a contradiction of nature, and injurious to the doer. 
You can not do wrong, because you are incapacitated to 
wrong yourselves. You can not do wrong, because wrong 
is contrary to your judgment. You will do right, because 
right injures no one. It is the judgment of ignorance 
which injures another. It is the judgment of weakness 
which inflicts wrong for wrong, and renders evil for evil. 
ISTone but oppressors will be cruel, vindictive, or unjust 
Oppression is the power of folly. It is the work of 



AND OTHERS IN THE SPIRIT WORLD. 225 

tyrants. It is the wrong of ignorance. Governments are 
impure. They compel the ignorant to do wrong. They 
violate the laws of nature. They impose burdens on the 
poor, and grant favors to the rich. They levy contribu- 
tions on property to give honor to the indolent. They 
make laws for the people to restrain the enjoyment of mind ; 
and they punish crimes, which their laws have made, with- 
out mercy. They refuse instruction from heaven, because 
heaven is not a monopoly adapted to their selfish wisdom. 

" They bow before a throne — a throne black as mid- 
night. They bow in darkness, and receive the lash of 
oppression. They bow in smiles, and rise in tears. There 
is a tyrant on the throne. He judges evil good, and good 
evil. Be is judge; and he judges after his own heart. 
Alas ! the throne is impure. The pool of wisdom has not 
been polluted with his infirmities. Nature will wash away 
the wrongs of ignorance. Experience will remove the 
cruelty of darkness. Progress will unveil the miseries of 
deception. Favoritism will not rob pauperism. Folly will 
not eclipse wisdom. Fear will not paralyze industry, and 
wrong will not rule over right. Then, purity will not 
center in profession without goodness, nor perfection be a 
dead language in the throne of judgment. 

" Pilgrims: all bliss is the exercise of goodness. Love 
is the divinity of the universe. Hate is the hell of fools. 
Affection is the element of heaven. Sympathy is the law 
of nature. Ignorance is the mother of crime. Crime is 
the father of misery. Misery is hell — bliss is heaven. 
Show yourselves pure, and heaven is within you. Show 
yourselves good, and bliss will not forsake you. Show 
yourselves wise, and purity will develop itself; and, when 
purity develops itself, no evil can befall you. The right- 
10* 



226 THE PILGRIMAGE OF THOMAS PAINE 

eons shall fear no evil. The pure shall see good. The 
bliss of wisdom shall grow brighter and brighter, forever. 

"Pilgrims: you will be required to develop great mys- 
teries to the rudimental world. ^Nature must be unfolded 
to the ignorant. The undeveloped mind must be expanded. 
The angry waters of contention must be stilled. The wild 
sea of disturbance must be calmed. The midnight of de- 
ception must pass away. The clear sunlight of nature 
must open the treasures of your path. You will transmit 
the realities of this sphere to earth's inhabitants. The 
mighty must overcome the weakness of infancy. The 
strong must raise up the sorrowing, the despondent, and 
the wretched. The wise must instruct the unwise; and 
upon you will devolve the work of correcting the wrongs 
and errors of humanity. The former days will return, 
when, through your instrumentality, the wilderness of un- 
cultivated mind shall arise in the strength of wisdom, and 
nature smile with the song of redemption. You must go 
to the boasted land of the free, and publish the tidings 
of immortality. You will not sound an alarm of danger, 
but you will write the law of love in the hearts of the 
children of men. You will inspire minds with hope, and 
expel the darkness of the grave. You will turn many from 
paths of folly, and put the wisdom of nature in their souls. 
You will reform many, and the many will reform more, 
until the nations of the earth shall seek peace, and bliss 
find a residen e in the temple of God. You will meet no 
opposition you will not overcome, nor will you tire in your 
labor, until the poor shall be made rich, and the wants 
of humanity shall become satisfied with the luxury of true 
blessedness. 

"There is a light which you will emit in your pathway, 



AND OTHERS IN THE SPIRIT WORLD. 227 

that will cause pure minds to rejoice, and the impure to 
tremble with fear. Preparatory to the dawning of that 
day upon the world below, it will be your work to get 
your means in readiness, so as to effectually accomplish the 
pleasure of God, in the removal of wrong. You will need 
wisdom, adapted to the conditions of those whom you will 
instruct, and adequate to the great ends of human develop- 
ment. You will have means. The means which nature 
affords are equal to every want. There never can be a 
famine, when every want is supplied. The white throne 
of judgment will admit no error. It is the throne of God, 
of nature, and of your own hearts. It is within, around, 
above, and below you. From this throne you will dis- 
pense justice to the needy, liberty to the captive, and peace 
to the world. You will go where need calls you, and 
where you can do good. You will not waste your strength 
in vain. You will operate with great power, when cir- 
cumstances make it expedient. You will show signs of 
your presence, and the wisdom of the world will be hum- 
bled. Philosophers will be confounded, and ignorance 
will mock, but can not resist. You will teach the little child 
how to control the lion that growls at the disclosure. You 
will lead the strong man by an influence which he will 
not acknowledge. He will not yield until the child com- 
mands. The w r orld of mind will not yield to the voice of 
nature, until nature reveals her philosophy. That world 
of mind is in its boasted strength a lion, but the little 
child, the weak things, as they will call your manifesta- 
tions, will control the lion. Nature will arm the weak 
with wisdom, to control a great multitude. They will be 
strong, and the lion will feel his weakness. He will roar 
no more when the child touches his heart. He will not 



228 THE PILGRIMAGE OF THOMAS PAINE 

harm, nor be harmed, when no want induces him to seek 
for blood. The day will come, when the wants of the 
lion will be satisfied without wrong. The day will come, 
when the w T ants of mind will be satisfied with good things. 
The day will come, w T hen you will converse with the rudi- 
mental world, as you do with each other. The day will 
come, when the wisdom of the two spheres will meet. In 
that day you will rejoice, because great good will be done. 
In that day, the invisible things of God will be clearly 
seen, being manifest by the things which are made. They 
will be manifest through you, and minds will be inspired 
to write the things which they have seen. The works of 
nature will not retrograde; the progress of truth will on- 
ward move, till one family, and no more, shall inhabit the 
earth. That family shall be one, and all nations shall unite 
in it. The common ties of sympathy and justice shall be 
felt, and neglect shall be no more known, for all mind will 
be inspired with your love and peace. 

" The representation of a serpent fastened in the rock, 
will show you, that the subtlety and low sensuality of 
mind will be powerless against your efforts. The serpent 
will not injure you, nor retard by his energy the work 
committed to your hands. Indeed, you know that none 
but such as hug the earth, as this serpent represents, can 
oppose the wisdom you will disclose. They only who 
covet, like creeping things, the earth, and who drag their 
bodies in a serpentine course along the road of human life, 
will not look up to heaven for support and wisdom ; but 
you will not be overcome by their will ; for their ignorance 
is not unconquerable. You will receive, in due time, all 
the instructions which will be necessary, and enter upon 
your mission with alacrity. But you may ask, what may 



AND OTHERS IN THE SPIRIT WORLD. 229 

we do to get things in readiness? You will now be in- 
structed by another mind." 

When he had concluded, another mind said : 
" Pilgrims : the means requisite to success, in your mis- 
sion to the rudimental sphere, are few and simple. You 
will need wisdom and prudence. You will require patience 
and perseverance. With these qualities, you will prosper 
in the work allotted you. In the first place, you will be 
wise to select such mediums as will do good, and not con- 
ceal the facts which shall be made manifest You will 
select such as will be faithful in the work of revealing the 
truth. You will select such as you can find who will not 
turn aside from the manifestations you will make, because 
popular scorn shall be hissed at the philosophy you may 
teach. You will select such as will not crawl serpent-like 
to gratify the low aspirations of a defunct religion, or a 
brutal, deceptive, sensuality, which will envy what it has 
not the industry or ambition to investigate, and reduce to 
practice. Take such as you can find, who will not bow 
to the dust, because weakness is not able to stand erect, 
and face the evils of misguided mind. Take such as will 
not disown heaven to gratify lust and earth. Take such 
as will not wrong your message by concealing it under a 
bushel. Take such as will do the work of revealment. 

" The mission will be commenced in about twenty-five 
years. It will be opposed with great violence by religion- 
ists. The superstitious will charge your w r ork to evil 
spirits, and the skeptical will not. The condition of mind in 
the rudimental world, will require a great many manifesta- 
tions to improve it. There will arise minds who will not 
believe the evidence of their own senses. They will be 
moved, and see things moved ; and, when they see and 



230 THE PILGRIMAGE OF THOMAS PAINE 

know the facts, they will seek to find some cause other than 
spirits, which they will imagine have produced it. They 
will be moved, and say that they moved themselves. They 
will be instructed, and say that instruction is of them- 
selves. They will contrive every possible means to gainsay 
the facts. They will attribute the manifestations to a 
cause, which is not, and never can be, the real one. They 
will say, mind is conscious and unconscious. They will 
contradict themselves. No mind can be conscious and 
unconscious. No mind can be moved, and move itself. 
No mind can do what you will do, and not be conscious 
that it did it. You will write what will be known and 
unknown to others. They will say, they thought it, be- 
cause you impressed the thought. They will say, they 
moved themselves, because you moved them. They will 
write what you impress, and as you move them; but they 
will say, it was their impressions and not yours. They will 
write what is not impressed or known to them, and they 
will impute the writing to others in the body. They will 
write without impressions, and they will say, it is elec- 
tricity. They will turn all evidence into imagination, and 
then demand greater evidence from you. 

" Such will be the condition of mind. Others will re- 
ceive the evidence and progress in wisdom. You will give to 
every mind all within your power ; but you will bear this 
message to mind : That what may gratify idle curiosity, is 
the work of idlers ; but what is necessary to develop mind, is 
a candid investigation of the laws by which it is governed. 
The wise will reform, but the unwise will cavil, because they 
can not control you. You will write what will do good, 
and when your message shall be discarded, or your mission 
disputed, you will go to such as will hear you, and be 
benefited by your efforts to do good. 



AND OTHERS IN THE SPIRIT WORLD. 231 

" I shall now instruct you in regard to the serpent. I 
shall give you, spike and a sledge. You will drive the 
spike through the head of the serpent, and clinch it in a 
rock. The serpent is the adversary of reform. It is the 
deceiver of mind. Its path is secluded and vile. It 
loathes progress. It wishes the old den for its habitation. 
It lurks among rocks, and secludes itself in crevices. It 
wants nothing new, and bites to destroy. The spike is 
truth. Take it ; use it ; for that which is evil, it is good 
to control. The evil is in mind. The serpent lives only 
where evil reigns. Where evil reigns fix your weapon. 
The evil is opposition to holiness ; it is opposition to good ; 
and when you fix your weapon of truth in the head of 
error and wrong, let the mighty power of wisdom drive 
the spike through the head of the serpent, that it may 
die a death without mourning. 

" The serpent is an emblem of earthly folly. It is de- 
ceptive and vile. It shuns the path of the wise and good. 
It crawls noiselessly into the mind. It bites the good of 
the soul. It induces despair and shame. It wins minds 
from rectitude and confidence. It is not mind, but the 
deceiver of mind. Its deceptions are practiced, where its 
influence prevails. Its influence prevails where evils exist. 
It is evil. It is nothing but evil. You will wrong no one 
by destroying it. To destroy evil, you will use the wis- 
dom of this circle. You will overcome the evils of igno- 
rance. But ignorance will war against the truth. All the 
machinery of war will be brought against it. The work 
will commence in a day of darkness, and the morning light 
will dissipate the gloom of doubt. The sadness of despair 
will vanish before the joy of eternal wisdom. 

" The rudimental world is afflicted with great evils. 



232 THE PILGRIMAGE OF THOMAS PAINE 

These evils are in all the conditions of human society. 
They enter into the composition of all human govern- 
ments, the religious institutions, all classes of mind; and 
science and philosophy, as understood, have not the power 
to correct them. Science and philosophy are corrupted 
with the errors and wrongs of ignorance. The wisdom 
of this circle must displace those wrongs. It must eradi- 
cate the woes, and harmonize the antagonisms of mind. 
The old forms of government must give place to new. 
The new must give order and beauty, purity and justice 
to universal mind. It must correct the unhealthy current 
of wrong. It must vitalize the soul of humanity with 
good. It must remove the poison of the serpent from the 
hearts of men. It must satisfy the wants of nature with 
nature's blessings. It must overcome the wrongs of society 
with the rights of mankind. These rights must be as- 
serted and proclaimed, until they shall be understood and 
appreciated, obeyed and adopted, as the rule of happiness. 
" Then, the dishonesty of mind will not hypocritically 
reverence what it practically denies. Then, the votaries 
of creeds will not blush to be the friends of truth, nor covet 
the w rongs of oppression to correct the natural convictions 
of free inquiry. You will work a reform of long-standing 
abuses. The stipendiaries of religious munificence will not 
oppose the voice which gives freedom, and the old theories 
of exclusive prerogatives, which subvert the equitable rights 
of universal humanity, will be venerated no more. There 
must be a great change in the social condition to remove 
the social evils of mind. You will remove the barriers of 
progress, by removing the fears which repel investigation. 
The wrong of fear must be overcome. The slave of tyran- 
nical rule must be set free from his chains. The mind 



AND OTHERS IN THE SPIRIT WORLD. 233 

must be taught to respect its own lights, and disown the 
usurper's pretensions. It must be taught that wisdom is 
not tyranny, and that nature will not justify submission. 
It must be taught the nature of its own powers, and be 
inspired to respect its own competency to rule itself, with- 
out the interposition of arbitrary force.'' 

Such is a brief synopsis of the instruction, appertaining 
to our ingress into the seventh circle. I shall, hereafter, 
allude to some other things, which I do not, at present 
see fit to disclose. When the lectures were concluded, I 
was impressed with the importance of commencing the 
work of reform among the circles of earth. It was not 
my project exclusively, but the whole circle. "We sought 
to make manifestations in various places. I accompanied 
a great number of minds to different localities, but saw the 
force of opposition, and the predisposition of the minds 
in the rudimental sphere, to be so tenaciously inclined to 
superstition and veneration of ancient theologies, that we 
determined, in the first place, to overcome the impediments 
in our path, by removing the superstition and relaxing the 
confidence of mind in the multiplicity of opinions and 
dogmas, which were being promulgated. Accordingly, 
we sought to prepare minds for the influx of communica- 
tions by special impressions of facts upon them. The im- 
pressions have been verified, and the verification has in- 
duced wonder on the part of the impressed. In many 
instances, future events have been so impressed by spirits 
on the minds of susceptible persons, as to leave no doubt of 
the reality. These impressions obtained the name of pre- 
sentiments. They were presentiments, and the presenti- 
ments of those who dwelt in the second sphere. Impres- 
sions of facts have been regarded also, as fore-warnings; 



234 THE PILGRIMAGE OF THOMAS PAINE 

and, in some instances, they were, but not always. The 
mind has conjectured many things as the cause, without 
suspecting the true one. It has felt afraid of acknowledg- 
ing, that some guardian spirit has produced these impres- 
sions, as though it would be a dishonor to them, or that 
the thought would be impious and ridiculous. Under 
these circumstances, we gradually affected mind, until it 
was clearly seen, that public opinion would not justify 
martyrdom ; when the work of reforming minds from the 
abuses to which they had long been exposed, was, com- 
menced with a view to relieve it. That work is now in 
progress. It is begun. 



AND OTHERS IN THE SPIRIT WORLD. 235' 



CHAPTER XL 



MISSION TO THE RUDIMENTAL SPHERE. 



Franklin, Swedenborg, Paine, and his companions visit a place near the 
castle — Old things become new — Process of change — Identity pre- 
served — Self is a part of the body — All sympathize together in good 
and ill — Governments defective — Opposition to capital punishment — 
Origin of evil — How overcome — Success of the mission — Means must 
be adapted to conditions — Contradictory communications develop the 
condition of minds in the second sphere — Conflicting revealments har- 
monious with different degrees of wisdom — Writing mediums— Societies 
and forms of worship — Adaptation is harmony —Harmony should not 
be disturbed —The mission of spirits will be to regulate minds — Minds 
will change forms — Retire to a mansion — Onward is a passport — Dull- 
ness reproved — Dedication of the Pilgrimage. 

When the instructions were given, I said to my compan- 
ion, " You will now request William to make a journey 
with us.'' 

" Shall we not be aided with others ?" said she. 

" Others will come with us," I replied. 

Presently Benjamin Franklin and Emanuel Swedenborg, 
as they were called in the rudimental sphere, went with 
us to a place near the old castle, but which was more ele- 
vated in wisdom, and less incredulous of progress. On 
approaching it, William said : " Thou seest nothing new 
in this place." 

T. I see new things have become old. 



236 THE PILGRIMAGE OF THOMAS PAINE 

W. Thou wilt see old things become new. Behold, 
we make all things new. 

T. Thou canst not make a new creation. 

W. We can create new things out of old. 

T. We can change old things into new. 

W. Thou wilt change nothing new into old. 

The mind of one with whom I had formed an acquaint- 
ance in the body, responded: " How will you change old 
things into new ?" 

W. Thou seest a change in nature. Thou seest not 
the change which nature produces, until it is produced. 
The wisdom of God in nature works great changes. The 
blossom is not as the fruit, nor the seed as the blossom. The 
voice which nature utters, is a voice thou wilt not deny. 
It is the voice of God to thee. Dost thou hear it, and 
dost thou feel it ? The young ravens cry, and their cry 
is heard. The wail of want finds a response in the sup- 
ply which sympathy affords. That sympathy is natural; 
and, in its exercise, the unfledged wing becomes invigora- 
ted, and change gives support to the dependent. So, in 
thy weakness, thou hast received aid from sympathy, until 
change gave thee strength to aid others. Sympathy is 
the divinity of nature. It controls even animals. It will 
control enemies. It is a divinity that no enemy can resist. 
It will conquer. It will change the old into new. The 
barren field will become the fruitful vineyard. The dormant 
energies will be quickened. The inactive powers will be- 
come active, and change will make all things new. 

M. If all things become changed by progress, will not 
all things lose their original identity ? 

W. The change is not external, but is internal. The 
change is pure. The grossness of impurity, being removed, 



AND OTHERS IN THE SPIRIT WORLD. 237 

allows a work of refinement to take place, so that the 
divinity of sympathy may be exercised without obstruc- 
tion. In its progress, the refinement will expand the 
charity of the soul, and divest it of all wrong. When it is 
divested of all wrong, it will feel inspired with benevolence. 
This benevolence will become extended, until all nature 
smiles with the love of God, and all minds are linked to- 
gether forming a chain of affinity co-extensive with the 
whole world, in heaven and on earth, and united by an im- 
mortal tie which no change will dissolve, but strengthen, 
forever and ever. 

On arriving at the designated place, there were many 
minds conversing about the motives of works. One said, 
that no motive could be pure, unless a mind realized some 
good to itself; another said, all good of self should be 
overlooked ; and a third said, no mind could overlook the 
good of itself. We heard the conversation, when Wil- 
liam asked, "How can self be overlooked, when self is a 
part of the body, of which all are members ? " 

" Ought not selfishness to be overcome, so that others' 
good may be advanced ? " said a mind. 

W. Thou wilt understand, that no mind can be dis- 
interested in its welfare, however much it may desire to 
overcome the nature which is selfish, and consults selfish 
good. The good of self is well, and what is well should 
not be overcome. It is necessary to the good of all. Self 
is a part of all. If a part be not well, the whole can not 
be, as the whole is made up of parts. When one part is 
neglected, the other parts will suffer. Thy mind is a part 
of the great body of mind. It is dependent on the body, 
and the body is dependent on it These parts embrace 
fhe whole family of mankind. There can be no joy 



238 THE PILGRIMAGE OF THOMAS PAINE 

without all tlie parts participate in it, neither can there 
be sorrow, without all sympathize in it. Thou wilt see 
that minds are united by the law of sympathy in one 
body. The sympathy is natural, and when one part mo- 
nopolizes the control of the other to its disadvantage, it 
must sympathetically suffer for its folly. It will not be 
happy in any disturbance of the rest. 

M. Then, are not minds disturbing their own happi- 
ness, when they neglect those with whom they are united ? 

W. Thou wilt see that governments and societies, in 
the rudimental world, deny the law of God, which should 
govern all his works. They unite in compacts for the 
purpose of promoting the public good; but the com- 
pacts do not seem to understand that sympathy is not a 
law which grants favors to one and withholds them from 
another. In all human governments, you will find that 
the few who control, make slaves of the many who are 
controlled. The ruler should fare as the ruled, and know 
that injuries inflicted upon the latter, will result in his 
injury. There should be no favoritism of one part over 
another. Governments study to govern ; and, in order to 
govern, coercive measures are adopted. The governed 
must submit, and pay the expense of their own folly. 
They must not disobey their rulers, because their rulers 
will enforce either the law or their own authority, to induce 
submission. No matter what the cost may be ; it must be 
borne by the ruled. When the ruled consent to be ruled, 
they should not refuse the cost ; but when rulers ask submis- 
sion to rules which are obnoxious to the good of one part for 
the support of another part, they are wanting in wisdom, 
and their demands will be rejected, when the ruled under- 
stand their own wants, and the means which are essential 



AND OTHERS IN THE SPIRIT WORLD. 239 

to their gratification. The wisdom of the ruler consults 
his own supposed good. He wants what will make him 
respected and happy. But, being aided only by a narrow 
and limited wisdom, he sees not the wisdom of nature's 
laws. He sees not the dependence of one part upon the 
other; and, consequently, he rules in wisdom of self, or in 
the wisdom of ignorance of the relation on which enjoy- 
ment depends. Now, he should love self, and he should 
neglect no means which are necessary to produce his own 
happiness ; but, when he rules over others, he should un- 
derstand that, if he injure them, he injures himself; or, if 
he benefit them, he does good to himself. An injury 
done to one person by a ruler, is an injury to all. Hence, 
no- government is as pure as it should be, which wrongs 
one to govern the many. I have seen men, educated in 
crime by law ordained, condemned and wronged by law. 
I have seen a mind who had been taught the law of 
death for death, wronged by the instruction. It was a 
mind who once resided in Philadelphia. I knew the mind 
when he was in his childhood. I have often wondered, 
that my adopted commonwealth should have engrafted 
upon their criminal code, so barbarous and cruel a law as 
the death penalty. I saw that young man in his child- 
hood taught the doctrine of revenge. I heard his pa- 
rents justify death for death, and express even gratification, 
when some poor criminal had expiated the death penalty. 
The child imbibed the horrid teaching. The parents 
verily believed the lesson salutary upon their son. But the 
son felt the malice, the wrong, the wrangling in his mind, 
struggling against sympathy, until sympathy yielded to 
the wrong. I saw him again. The gallows was his death 
bed. The parents had taken the farewell interview. The 



240 THE PILGRIMAGE OF THOMAS PAINE 

executioner inquired of the criminal, if he wished to say 
any thing to the spectators. The young man made a brief 
speech. He said : " The sentence of the law is about to 
be executed upon me. I have sinned against God, but I 
hope for mercy in Christ. I have no ill will to any one. 
I acknowledge that my sentence is just. I hope this may 
be a warning to all, not to do as I have done. May God 
have mercy on my soul." He was killed. The people 
said, " It was just." But when the mind reached this 
sphere, it was corrected. It was disabused of its malignity. 
It was educated in the knowledge of nature. It was dis- 
robed of its cruel garments. It was taught the divinity 
of natural justice. It was inspired with the sympathy of 
united brotherhood, and wretchedness departed. 

The wrong instruction had made his sympathetic mind 
callous to benevolence. He was chilled with the malignity 
of cruel instruction. The noble aspirations of his soul were 
blighted with notions, which made him unfeeling and 
brutal, and which prepared him for the worst crime of 
which society makes a record. The wrong which he com- 
mitted was the work of ignorance. It was ignorance on 
the part of the parents, which led them to inculcate the 
cruel sentiment of death for death. It was ignorance on 
the part of legislators, which induced them to make laws 
that sought the correction of one wrong by requiring ano- 
ther to be done. It was ignorance on the part of the 
instructed in the wrong, w^hich led him to deny the right 
of life to one to whom nature had given birth. Ignorance 
taught wrong, legislated wrong, and made one wrong to 
justify another wrong. It made both, but not directly. It 
will not be otherwise, until ignorance is removed from 
power* 



AND OTHERS IN THE SPIRIT WORLD. 241 

The are some countries in which you will not find a gal- 
lows. There are some minds in which you will not find 
a sentiment favorable to cruelty. Such minds can not be 
cruel while those sentiments remain ; and, when a mind 
can not be cruel, cruelty can not be done by it. Hence, 
thou seest that what is the misfortune of one, is often the 
fault of many. Governments are what the governed make 
them. No human government can exist without the con- 
sent of the governed, or a majority thereof. It is the igno- 
rance of mind, that submits to wrong, and wrong is the 
father of misery. It is the father of crime. Make wrong- 
laws, and inculcate them among minds; let them take 
possession of the hearts of the people; and wrongs will 
germinate abundantly. The cruel creeds of minds, over- 
shadowed with ignorance, have made cruel souls, and cruel 
souls have made cruel laws to correct the cruelty. This 
is the origin of evil. Go where ignorance of nature reigns, 
where the sympathies of a common brotherhood are not 
felt, nor encouraged by the voice of philosophy and 
reason, and there thou mayest find crime multiplied with 
itself. I have heard the mother teach the cruel lesson to 
her dear children. I have seen the child writhe over the 
recital. I have watched the progress of medicine forced 
into the heart of sympathy. I have seen its awful workings 
at the seat of virtue. I have seen its operations on the 
social affections. I have watched its icy chains, as they 
wound their cold links of cruelty around the expanding 
charities of the soul, and saw the death of progress, in the 
divinity of heaven. I saw the death w^ound where the 
cruel wrong remained. It remained through long years 
to tantalize its victim, and mock the aspirations of the soul. 
It wearied the mind with its wrong, never aiding it in the 
11 



242 THE PILGRIMAGE OF THOMAS PAINE 

path of right, but often in the way of evil. It was cruel ; 
and its cruelty is a shame on decency. It is a shame on 
humanity. It is a libel on nature, and a disgrace to civil- 
ization. The brute will not often wrong a brute where no 
good is attainable, and yet human folly and ignorance 
have smiled at the sacrifice. 

Under this system of education in cruel principles, gov- 
ernments have arisen and fell. The wrong has worn out 
the structure. The governed have governed themselves 
with their own wisdom. No wisdom higher than brutes 
enjoy, enters into the cruelty of many creeds and laws. 
What voice reaches the ear of the poor ? What echo re- 
sponds to the call of sympathy ? Where are the luxuries 
of life garnered ? Where the aid which a common sym- 
pathy requires? Alas! Where the equalities of nature's 
laws respected ? Not where indolence and wrong reside. 
The people submit; they acquiesce in their unrighteous- 
ness. They teach the unrighteousness from father to son, 
and receive the inheritance of their folly. 

Hast thou not seen the injustice of minds? Hast thou 
not seen the cause of the world's misfortunes ? All are 
in darkness. AH are in the wrong. There is no remedy but 
reform, and there can be no reform without more wisdom. 
The ignorant of nature's laws should be instructed. They 
should be taught that mind needs no cruelty to make it 
benevolent, no vindictive usage to make it virtuous and 
obedient. They should be taught the value of their im- 
mortal minds, the value of nature, the value of good, and 
the importance of harmony in the adaptation of one thing 
to another. They should aid each other. They should 
neglect none. They should teach the virtues of economy 
and industry, and the great secret of human enjoyment, 



AND OTHERS IN THE SPIRIT WORLD. 243 

which is obedience to nature, and conformity to the im- 
partial justice and equity of her counsels. The wrongs 
of minds repel the counsel of the elevated in this sphere. 
Thou seest that while minds are obscured with darkness of 
wrong and crime, they will not give heed to the voice of 
righteousness. They will not listen to the truths of expe- 
rience, nor be improved with our efforts. They are sen- 
sual in their affections, cold in their sympathies, selfish 
without much wisdom in their schemes, malignant and 
treacherous in their doings, conceited and vain in their 
works, arrogant and boastful in their professions, hypocrit- 
ical and deceptive in their worship, fraudulent and unjust 
in their dealings, weak and miserable in their follies, and 
negligent and wretched in their devotions. 

Thou hast seen the fond mother withhold the work of 
culture, because she was afraid of the instruction. She 
was wishing the child good, but was afraid of the truth 
that was important to the child's welfare. She was dis- 
qualified to aid the child. The child was sympathetic, 
but the instruction she gave, was full of cruelty. The hor- 
rors of malignity were impressed upon the mind, and cor- 
roded the generous emotions of benevolence and affection. 
The voice of nature became stifled ; the warm impulse of 
kindness met no response in the cold wrongs rehearsed and 
predicted ; and the soft yearnings of love were repulsed ! 
with the cruel anticipations of evil. The windows of hope 
were closed, and angry clouds of despair were thrown 
around the, mind. God and nature were in seeming con- 
flict. I have seen minds tortured with painful descriptions 
of evil, until the evil became a fixed principle within them ; 
and, when the evil became fixed in their minds, evil only 
would gratify it. Hence, nature, being overcome by 



244 THE PILGRIMAGE OF THOMAS PAINE 

wrong education, has not the power to satisfy what it did 
not create. It will not satisfy wrong ; and, as wrongs are 
instilled into minds by those who are in the wrongs them- 
selves, so the wrongs make minds wrangle with the voice 
of nature and the good of the soul. There can not be a 
remedy in nature, which will satisfy the wrongs of igno- 
rance. Thus, a mind, educated in the wrong of cruelty, 
will find no response in nature. Thus, a mind educated 
in the errors of pagan theology, in the wrong of infinite 
cruelty in God, in the wrong of eternally increasing wretch- 
edness of the miserable, in the wrong of wicked spirits 
growing worse and worse, will find no wrong in nature to 
meet the wants of such wrongs. I have seen wrong ; but 
I have seen no wrong of greater magnitude than the wrong 
inflicted by the inculcation of these wrongs. I have seen 
these wrongs germinate in the mind where they were 
sown, and produce a great harvest of wrongs. They have 
brought forth their own fruit ; they have not brought forth 
love, sympathy, kindness, and mercy. The seed of cruelty, 
no matter with what care it may be cultivated, or sown, 
never will produce the fruit of righteousness. I have seen 
these wrongs inculcated by law, by creeds, by sects, by 
nations; but I have never known them to do good. I 
have never known a good doctrine to produce evil fruit, 
nor evil seed to produce a good work. I have seen cruel 
doctrines produce cruelty. I have seen sentiments, which 
were offensive to sympathy, mould minds into their own 
spirit, and prepare it to work wrongs. I have witnessed the 
sources of evil, acting in harmony with evil ; but I have 
never known nature to wrong itself. I have never known 
minds, acting in harmony with nature, to become cruel, 
vindictive, or unjust* 



AND OTHERS IN THE SPIRIT WORLD. 245 

M. Then nature is not wrong, nor the works of nature 
evil 

W. Nature can not be wrong, for it is the harmonious 
work of God. 

M. Is not mind a harmonious work of God ? 

W. Mind is a work of God. It is a good work ; but 
mind is weak ; wisdom is strength ; and, therefore, mind 
needs wisdom, without which it can not avoid the inhar- 
monies of conflicting conditions. In its weakness, it may 
contradict the means which are essential to its development. 
The weakness of the mind, may receive false doctrines — 
doctrines disagreeing with its nature, and destructive of its 
enjoyment. The mind is good, but is abused with the 
errors and wrongs of ignorance. It is often abused by its 
own weakness. The mind is abused by wrongs of others. 
When minds propagate the incongenial sentiments of 
cruelty, thereby disturbing the natural sympathy of the 
soul, it overcomes the sympathy, and makes it wretched. 
There can be no moral evil without a disturbance of natural 
law, without a violation of the natural sympathy of the 
soul. Wrongs are wrongs, because of the evil which this 
disturbance occasions. The disturbance is occasioned by 
ignorance, and ignorance is germinated in the mind by 
reason of its weakness. Thus, when a mind is weak, it is 
unprepared to resist the teachings of those on whom it feels 
a dependence. These teachings being wrong, because in- 
harmonious with the natural sympathy of the soul, induce 
evil to the mind. 

The origin of evil is in the weakness of mind. Strength 
will be afforded by wisdom. Wisdom will be afforded by 
nature; and, when her voice is heard and obeyed, the 
antidote will make wrong right It will work out the 



246 THE PILGRIMAGE OF THOMAS PAINE 

evil with good. It will elevate and rectify the evils to 
which mind is prone. The origin of all evil is where evil 
is. It can not be elsewhere. It will be found where wis- 
dom is not. It will be found where the natural sympathy 
of the mind is robbed of encouragement. It will be found 
where cruelty is taught ; and the voice of kindness is not 
heard in the murderous shrieks of agony which brutal 
violence enforces upon the ignorant and misguided crimi- 
nal. It is not heard in the wild roar of damnation, as it 
rings from minds, educated in the mythology of pagan 
and taught in the place where the merciful spirit of Jesus 
is professedly adored. Adored ! Heaven forbid. Where 
his religion of peace is mocked with peals of cruelty, and 
his voice of compassion is scorned to vent the outpourings 
of judgment upon the credulous and unsuspecting. These 
wrongs nature will not justify. They are wrongs which no 
religion will make right, without the wisdom of heaven to 
aid. They are wrongs which will meet with no approval 
in this circle. They are cruelties which make minds cruel, 
and therefore disobedient to God. They are miseries 
which induce miseries, and cultivate evils among minds in 
the rudimental world. They are evils which, when you 
go on a mission to overcome them, will be sustained with 
minds in harmony with them. Soon thou must go, and 
when thou goest, let thy words be peace. 

M. Know we not that your wisdom will be discarded ? 

W. The wisdom which I would teach will be discarded 
by those who love darkness rather than light, because their 
deeds are evil. The pure will receive the message, because 
they have no works of evil, which they wish to justify by 
evil doctrines and creeds. The good will not oppose good, 
because nature will not oppose itself. The wise will not 
oj>pose wisdom, because wisdom can not uphold folly. 



AND OTHERS IN THE SPIRIT WORLD. 247 

M. But when you go on your mission, are there not 
some minds, in this sphere, who will attempt to baffle your 
efforts 3 

W. There are some, yea, many minds, in this sphere, 
who will not teach ihe philosophy of nature in its purity. 
They will not teach any philosophy,- save that which is 
consonant with their measure of wisdom. They will 
teach the wisdom which is consistent with nature, accord- 
ing to their respective understandings. 

If then, one mind denies the wisdom you teach, will it 
not create distrust among the minds in the body ? 

W. It will not create wrong ; for that already exists. 
It will not disprove the wisdom I teach, though it may 
create distrust among minds incompetent to decide upon 
the merits of the question. Minds in the body will be 
prepared to discriminate between truth and error, wisdom 
and folly, so that a contradiction of the philosophy I shall 
teach, will leave the mind scope for a comparison of my 
instruction with the volume of nature. When the mind, 
instructed in my philosophy, shall find it corroborated with 
the evidence of nature before it, no wisdom which shall 
contradict it, will overthrow my positions. If my philoso- 
phy contradict nature, it is well that others should con- 
tradict my error. 

M. But how are minds, who are ignorant of the rela- 
tion of cause and effect, ignorant of nature and its laws, 
ignorant of themselves and of God, to know which doctrine 
is true ? 

W. By experience and investigation. Minds in this 
sphere will be instructed by our mission to the rudimental 
world. They will unite with us in convincing minds in 
the body of the reality of this sphere. They will co-operate 



248 THE PILGRIMAGE OF THOMAS PAINE 

with us in relieving mind from all uncertainty and doubt 
of the immortality of the souL They will rob death of its 
sting, and the grave of its victory. They will tell many 
facts which earth's inhabitants do not know. They will 
do good, and not evil; and, as they do good, so evil 
will be overcome. They will w arn all of the condition of 
themselves ; for whatever may be the character of com- 
munications imparted to minds in the body, they must 
correspond with the condition of the communicator. If 
dissimilar sentiments shall be taught^ it will prove to the 
minds receiving them, that dissimilar minds occupy heaven 
as well as earth. The tree will be known by its fruit. 
The whole sphere of wisdom will be thus developed. Thou 
wilt see, that, if thy circle only were to communicate, a 
great error and wrong would be impressed upon the re- 
ceiver. He would judge thy teaching as the universal 
sentiment of this sphere, and harbor the idea that the in- 
dolent of earth, and the cruel among mankind, were even 
as thou art; and, thou seest the wrong which such partial 
unfoldings of this sphere, would induce, and the negli- 
gence it would occasion. To develop the realities of this 
sphere, it is necessary that each circle should develop itself. 
I would say, that each circle, possessing the capacity to 
communicate, should unfold its own wisdom. Thus, when 
the elevated circles describe the lower, the communications, 
emanating therefrom, will establish the description. 

The various circles and degrees of wisdom in this sphere, 
will find corresponding affinities in the body. Thou wilt 
see that all circles will advance circles to their own position 
of wisdom. Minds will correct minds, the higher control- 
ling the lower, until the lower shall become as the higher. 
Thou wilt not find all minds equal to thy own, but thou 



AND OTHERS IN THE SPIRIT WORLD. 249 

wilt instruct them until they shall agree with thee in all 
things. Minds in the body will be elevated to the seventh 
circle in wisdom, but progress and labor must do the work. 

M. Minds in the body will deny the revealments you 
will make, because they are conflicting. 

W. When minds in the body deny revealments, be- 
cause they are conflicting, they deny the realities of this 
sphere. When they deny the realities of this sphere, be- 
cause all minds are not equally developed in wisdom, con- 
sistency would allow them to deny the realities of the 
rudimental state. Will the philosopher deny a fact, be- 
cause the ignorant contradict it ? Will the mathematician 
contradict a demonstration, because the blind and foolish 
have not beheld it ? Will nature reverse her laws, because 
ignorance has complained of their inharmony ? Will God 
cease to be God, because weakness is incredulous of his 
wonderful works ? Will science disown her pupils, because 
ignorance has her votaries ? Will w T rong work righteous- 
ness, because the deceived have not seen the evil ? Will 
mercy work cruelty, because cruelty doubts the divinity 
of sympathy ? 

Ignorance will act consistent with its nature. The wis- 
dom of this sphere will be unfolded, and, when it is un- 
folded, the rudimental world will be able to judge of this 
sphere, as it actually is, and not from mere speculations 
of fancy, or wrong information. They will be able to 
judge of the truth of whatever may be communicated by 
the nature of the communication. If it disagree with nature 
and reason, the wise will not receive it, and the folly of 
the unwise will be corrected by their disappointment. The 
unwise must learn wisdom to be wise, and if they will 

not receive it from the wise, but follow the advice of 
11* 



250 THE PILGRIMAGE OF THOMAS PAINE 

the unwise, disappointment will correct the folly which 
they have received. There will arise many who will dis- 
pute the truth. The wrong will correct itself, when wrong 
is discovered. The discovery is sometimes brought to the 
mind by disappointment, and sometimes by wise counsel ; 
but when the latter fails, the former must perform its 
office to remove the evil. 

The aid and wisdom of this circle will write with me- 
diums. When wisdom is written, it will not act adversely 
to human good; and, when folly is written, it will be 
detected by minds. The work of writing will require 
great care on your part. Such is the physical and mental 
condition of minds, that we intend to make a great change 
in them, before we write what will be necessary. The 
writing will not be the commencement of our work, but 
will follow other manifestations as soon as will be expedient. 
But we shall write what will be profitable, and what is 
adapted to mind. The writing will be executed with 
great rapidity, when mediums shall become wholly passive. 

M. The mediums of writing will not write with spirits 
who oppose them, I apprehend. 

W. Mediums will not oppose what they know. They 
will oppose what they do not understand, if it shall conflict 
with their views ; and, especially, such as are conscientious 
in their convictions of truth. They will not write without 
much discipline, because long standing opinions will not 
easily yield to the voice of invisible facts. The nature of 
mind is such, that educational wrongs must be corrected 
with progress. They will yield, when the living light of 
this sphere shall pour its splendors on benighted humanity. 
But no unnatural disturbance of nature will shock the 
world. No wisdom can emanate from this circle inconsist- 



AND OTHERS IN THE SPIRIT WORLD. 251 

ent with the laws by which we are governed. No rude 
outbreaks of wisdom will convulse minds, developed in the 
mysteries of nature. No minds acquainted with the wis- 
dom of nature will oppose our philosophy. The weak 
may oppose, but weakness can not withstand wisdom. 
They may cavil with its teachings, but they can not over- 
come its influence. The weak may oppose what conflicts 
with their established sentiments, but progress will increase 
then* strength. Some mediums will cavil with what will 
be revealed ; but such will be the uneasiness of their con- 
dition, that they will find it more convenient to write what 
we wish than to oppose it. Indeed, mediums will resist 
our control for a season, but their resistance will be so un- 
satisfactory to themselves, that they will yield; and, when 
they yield, they will become as others who have made no 
effort to resist the force of our communications. 

Another mind wished to know, if manifestations from 
this sphere would not disturb the established forms of wor- 
ship, and subvert the order of societies and churches, to 
which William replied : " The disturbance of forms and 
the overthrow of societies and churches, will not necessarily 
take place, except so far as they may be incompatible with 
the general good. It is not our object to destroy, but to 
establish. We do not propose to lay waste, but to build 
up. The mission is not to undo what is wise, but to cor- 
rect what is unwise. All forms of worship which are 
adapted to the condition of the worshiper, will remain so 
long as the good of that mind may require ; but no form 
will be suffered to remain which abridges the right of con- 
science. It will be our mission to relieve mind of servitude 
to creeds and forms, which are chains to wrong it of inde- 
pendent thought. It will be our united wisdom to restore 



252 THE PILGRIMAGE OF THOMAS PALWE 

the rights, which sectarian policy has not guarantied to her 
votaries. If the forms of worship suffer improvement, the 
worshiper will not be injured. If societies and churches 
undergo a revision, the members will not be harmed. If 
nations shall acknowledge the rights of nations, the people 
will not mourn. To aid minds, collectively and individ- 
ually, to be what nature has ordained for their good, is 
nothing less than wisdom ; and he who well intends, need 
have no fears of our intrusion, to change conditions incon- 
sistent with his good. 

" There are no forms of worship in this sphere. Order 
is not form, because forms are prescribed rules, requiring 
obedience in those who are disinclined to observe them. 
Those who are disinclined to observe any form of worship, 
will not be compelled by our commands to do otherwise. 
The wisdom of this circle will not exact hypocritical sub- 
mission, nor extort a profession of veneration for customs 
which are unsatisfactory to mind. It has been the folly 
of the rudimental world to require professions, which were 
burdensome to many who made them. They were incon- 
genial with their condition, and were, therefore, reluctantly 
and not cheerfully observed. In many societies, thou 
mayest see a slavish acquiescence in customs and forms, 
because the mind cringes to popular respect. It is not free 
to do as it desires. It is restrained through fear of those 
who would control the rights of conscience. It is com- 
pelled to do sendee in a prescribed way, or suffer the exe- 
cration of those who rule in the church. It wishes to 
avoid censure, and consequently yields its natural freedom. 
The wrong is grievous to the slave. Religion is weakened 
by the tyranny. Human rights of conscience are molested 
by the forms of worship. It will be our mission to give 



AND OTHERS IN THE SPIRIT WORLD. 253 

freedom to the mind — give freedom to humanity. It will 
be our mission to abolish the tyrant's power, and let all 
minds worship God, as it seemeth good. It will be our 
mission to set the captive free, so that, when truth shall be 
unfolded, no chains shall fetter investigation. It will be 
our mission to raise the standard of reform, and correct 
the abuses of power wherever they may exist. Societies 
and churches need not fear what wisdom will do for the 
good of mind." 

M. There will, then, needs be a change in the forms 
of worship, and the order of societies and churches. 

W. There will be this lesson first taught, which makes 
nothing wrong which is adapted to the good of the indi- 
vidual and others, and which injures no one. The next 
lesson will be repeated, when mind has wisdom to adopt 
the first ; but we are not willing to make a development 
thereof, until conditions shall require it. Indeed, condi- 
tions would seem to forbid it, because of its want of har- 
mony. Adaptation is harmony with good, for whatever is 
harmonious can not be injurious. The mind, acting in 
harmony with its own wants, and unrestrained by condi- 
tions, will not be dissatisfied but happy in its sphere. The 
mind, which acts as it does not see right and proper, must 
act as conflicting conditions make it ; and, while acting as 
conditions compel, it must be dissatisfied and unhappy. 
Dissatisfaction is unhappiness. Minds in this sphere, are 
adapted to the conditions around them. The circles have 
what they want. There is no inharmony between their 
wants and the means to gratify them. The low want what 
they have, and they have what they want. It is even so 
with all circles; but all circles have not the same wants. 
While the low want what will satisfy their condition, the 



254 THE PILGRIMAGE OF THOMAS PAINE 

high want what will satisfy their condition. The wisdom 
which is satisfactory to the low, would be very unsatisfac- 
tory to minds above them. Hence, they will say, they 
are happy ; and they say truly, because, in their ignorance, 
they want no more. But mind, elevated in wisdom above 
them, would not be happy with what they have. Thus, 
wisdom is not unsatisfactory to any mind, and the only 
difference is the degree to which each has attained. 

Societies and churches on earth have their degrees of 
wisdom. What is satisfactory to one would not be to 
another. Now, if one society were to compel the other to 
adopt its wisdom, a disturbance would necessarily ensue 
¥/hich would be very likely to make both unhappy. It is 
not, therefore, just on the part of one to compel the other 
to adopt its creed or form of worship. Such compulsion 
would be fatal to the enjoyment of both. It would intro- 
duce a conflict and beget a war, that would disturb their 
happiness. Both parties would suffer by it. Hence, all 
coercive measures, calculated to make minds hypocrites, 
and introduce conflicting minds into one society, are irra- 
tional and unjust; and they who succeed in doing such 
work, violate the harmony of nature's laws, and will receive 
their just reward. 

In our mission, we shall not disturb congenial relations. 
Societies and churches will not be forced into new creeds 
contrary to their wishes. But minds, who need a superior 
wisdom, will be aided in harmony with their wants. It is 
wise to satisfy want. It is unwise to control mind so as to 
make it receive what it does not want. The unwise of 
earth have attempted to make others wise by compelling 
them to act and receive what was contrary to their wan^s. 
The rule was wrong, and unhappiness was the result. The 



AND OTHERS IN THE SPIRIT WORLD. 255 

rule was incongruous with the wants of the mind, and 
what is incongruous with want, can never satisfy want, 
because incongruous things will not produce satisfaction. 

Societies will not be required to change their forms of 
worship or their creeds of faith by minds of wise circles. 
The minds of wise circles will employ their wisdom to 
affect minds, and render them capable of reforming the 
externals of religion as adaptation requires. Thou wilt see 
that when a mind becomes wise, it will reform its worship, 
and make circumstances congenial with itself. It will put 
away the unwholesome forms of worldly wisdom, and wor- 
ship God in spirit and truth. 

When a creed, or form of worship, is made by the wis- 
dom of the maker, it will not be dissatisfactory to him, 
because it is congenial with his wisdom. But, when that 
mind becomes wiser, when a change has been wrought in 
the soul, it will require a change in the creed and form of 
worship, otherwise incongruity will disturb his peace. I 
have seen some minds so wedded to their creeds and forms, 
that they would not reject them, even when their condi- 
tions demanded it. I have seen these minds profess rever- 
ence for creeds and forms when they had no reverence for 
them. I have seen these conditions conflicting with each 
other, and the mind distressed with the wrong. I have 
seen them acquiesce in measures which they did not believe 
consistent with human good, because they had once avowed 
a confidence in them. They feared the reproach of others, 
and dared not be honest in the sight of God and their own 
souls. They concealed their own convictions from the 
inspection of the society or church, and yielded submission 
to conditions which were unjust and untrue to their peace. 
I want a reform of these evils. I want a change in these 



256 THE PILGRIMAGE OF THOMAS PAINE 

minds. I want a harmony between their wisdom and their 
professions. I want no discord between mind and God. 
I want no hypocritical reverence for forms and ceremonies 
not consistent with honest intentions. But I want mind 
to worship, as it seemeth good. I want no society or 
church creed to make mind virtuous and happy. But 
others may want; and may want so long as ignorance 
remaineth. While they want, they will be dissatisfied 
when denied what will gratify it. Therefore, thou wilt 
see that what is not wanted, it is well to destroy. Thou 
wilt see that our mission is to change the wants of mind ; 
to give it a relish for holy things ; to make it adapted to a 
condition of higher development; to mould it into the 
wisdom of a purer sphere; where the wisdom of adapta- 
tion will be appreciated, and harmony result in greater 
bliss. Thou wilt aid in this work. Thou shouldst not 
refuse to work a reform of conditions, by working a change 
in the minds of those who will be affected by them. 
When that change is wrought, the forms of worship, and 
the creeds of societies, will very easily become changed, so 
as to be adapted to the condition of their supporters. 

The wisdom of a circle who wish only good, will open 
a way for a change of minds, who will reform societies and 
churches, so that creeds and forms will harmonize with 
their condition of development. It will not be necessary 
to change any creed or form of worship, only as it may 
disagree with the condition of the worshiper. To change 
a form of worship, so as to make it disagree with the wis- 
dom of the worshiper, would be to exact a hypocritical 
profession, than which nothing would be more inconsistent 
with the good of mind. To relieve mind of unjust and 
unwholesome burdens, will not require unreasonable con- 



AND OTHERS IN THE SPIRIT WORLD. 257 

trol of such externals of religion, as are adapted to mind. 
Nevertheless, as mind becomes changed by wisdom of 
higher circles, so the forms and customs, which work har- 
moniously with one condition, will need to be changed to 
harmonize with a different condition. But, when the mind 
becomes changed, so as to require a change of externals, it 
will not require great labor to change them also ; because 
the principle of adaptation, being understood, will neces- 
sarily work the desired reform. "We shall not seek to cor- 
rect the outward service, but the inner man ; and, when 
the mind is reformed, the outward condition will become 
harmonious with it. If thou wouldst understand more 
fully the "wisdom of our circle, thou may est go with us 
where no wrong will be done unto thee. 

M. Where will you direct my steps ? 

W. To a mansion which is near thee. 

M. May I now go ? 

W. Thou mayest go, as thou art prepared. There 
will be a work required of thee, when thou shalt enter 
there. 

M. I am ready to do what will be required, if no evil 
be designed me or others. 

W. No evil will be required of thee. Thou wilt not 
be required to do evil but good. 

M. Then you may lead me onward. 

W. Onward is the word. Onward is progress. On- 
ward is thy motto. Onward is thy passport. And, when 
thou shalt reach the mansion, thou wilt say, Onward. 
Onward will admit thee, guide thee, and give thee a wis- 
dom, thou hast not known. Onward, then, will unfold a 
change of thy mind, and qualify thee for usefulness. 

We reached the mansion. The mind was received. 



258 THE PILGRIMAGE OF THOMAS PAINE 

Onward did not stop. Onward never stops. It works, 
labors, acts, and moves for the good of mind. Dullness 
waits, cringes, fears, doubts, moves not. It waits to see, to 
know, and to understand the mysteries of nature. It will 
wait, and wait in vain. It will wait, and wait without 
improvement. It will wait, and improvement will wait also. 

When we work an improvement of mind, it will not be 
done by waiting. Energy, zeal, industry, onward, will be 
our companions, The wisdom of earth must yield to the 
wisdom of heaven. The aid of heaven will- not wait, but 
make all things new. Wise minds will not wait for minds 
of other circles to do what is necessary for them to do. 
Unwise minds will wait, until they find waiting inconsistent 
with progress. Then, they will wait no more. 

There will not be wisdom in waiting for disclosures of 
facts from this sphere, when facts which have been revealed 
are neglected and distrusted. There will be some who 
will wait for minds of this sphere to make them work, and 
do their duty to humanity, but they will never be satisfied 
with waiting. There never can be progress in any mind, 
while it waits, and asks spirits to do what belongs to itself. 
There never can be advancement with circles while they 
omit the essential obligations of duty to others. There 
will never be any reform by spirits, who depend wholly on 
others to reform them. We sow the seed of wisdom, but 
nettles and thorns choke the growth. We sow the princi- 
ples of truth, but errors and wrongs are made to destroy 
their influence. The weeds of error must be destroyed, or 
no reform can be effected. Hence, minds waiting for spirits 
to destroy their wrongs, waiting for others to do what they 
must do to receive the truth, will wait a profitless season 
to see the salvation of their souls. 



AND OTHERS IN THE SPIRIT WORLD. 259 

In conclusion of this work, I will say that when this 
medium shall wait for us to do what is well for minds in 
their conditions, I will write another book. I will write a 
continuation of my experience in this sphere. I have suc- 
ceeded in presenting a brief period, and a running sketch 
of other periods of experience, which will be more com- 
pletely written, when this medium shall wait for me to do 
it. I will now conclude by saying, that what is written is 
without the volition of this medium, and will not suffer 
mutilation by compositors or others, without his detection. 
I wish to say, that my name has been given, as was prom- 
ised, and the reader will find the names of Wm. Penn, 
and Emanuel Swedenborg, associated with me. There 
will also be given another name in the writings of the next 
work. 

Having completed this volume, I would very respect- 
fully dedicate the same to the rudimental world, without 
respect to persons. 

T. PAINE. 



260 THE PILGRIMAGE OF THOMAS PAINE 



POETRY. 

The following article was written for an Album, February 
12th, 1852. I sat down with the intention of writing a prose 
article, by the request of a lady, without the aid of spirits. When 
seated, my mind lost all thought, for a few moments : I had no 
design of writing a poetical article, for nature did not make me a 
poet, and not much of a judge of poetry. I will say, I never 
wrote a line of poetry in my life, unless with the aid of spirits, 
since I have been a medium. In about five minutes my hand 
began to move, and wrote as follows : 

THE SECOND SPHERE. 

There is a flower that fadeth never ; 

There is a star which never sets ; 
There is a gem that shineth ever — 

There is a Mind, which ne'er forgets 
The flower, so sweet, so fadeless, even 

The star, 'mid other stars, so bright — 
The gem that decks the vault of heaven ; 

Or mind that lives for purer light, 
Where angels dwell in nightless day, 
Where seraphs chant the holy lay, 
Where minds unite with minds above, 
Where all is peace, where all is love. 

There is a casket filled with flowers ; 

There is a stream of crystal life ; 
There is a beauty decks my bowers, 

In this bright world away from strife ; 
Which fills my soul with grateful praise, 

Which melts my heart with holy fire, 
Which wakes my song, inspires my lays, 

And quickens mind with pure desire ; 
For sweet employ in works of love, 
To bless my soul with grace above — 
The flower, the star, or gem so fair, 
That I no want or sorrow share. 



AND OTHERS IN THE SPIRIT WORLD. 261 



LINES 

Addressed to Rev. T. J. Smith, through. S. H. Lewis, Medium,^ 
March, 1851. 

Go ahead, look backward, never, 

Onward, be the cry 
Fight truth's battles — never, never, 
From the contest fly. 

Be thou ever looking upward, 

For the truth on high ; 
Falter, faint not, in the struggle ; 
Be your watchword, try. 

Try for every thing that's glorious, 

Be you good and true ; 
Ever be your motto, progress — 
Ev'ry thing that's Dew. 

Care not for the world's applauding ; 

Think of something higher , 
Strive to serve the heavenly Father ; 
Preach, with holy fire. 

Holy spirits guard you ever, 

Keep you in the way; 
From the earth, your heart then sever — 
"Wait the risiug day — 

Te shall see it, feel it, know it, 

Tell it to the world — 
Tell them all, that superstition 
From its throDe is hurled. 

S. R. Smith. 



262 THE PILGRIMAGE OF THOMAS PAINE 



THE VOICE OF THE SPIRIT. 

Blessed are the living who see the light of salvation. 
They shall be as stars in the firmament, and shine forever 
and ever in the heavenly kingdom. They shall not visit 
the tomb of the departed without hope, nor mourn with- 
out consolation. They shall rejoice always in the hope of 
heaven. 

Hast thou been to my grave ? There no voice responds 
to thy mourning soul. Hast thou been weary with care ? 
Thy care will not lift the burden from thy spirit. "Where, 
then, wilt thou go ? Go where the sunlight is unbroken 
by the intervening cloud of despair, and the song thou 
wilt hear, will be the song thou dost love. 

Go, sister, not declining, 

Till thy weary work is done ; 
Go, when thy soul is pining, 

Oft, and bow before the throne 
Of mercy, never tiring, 

Of goodness forever free ; 
And let thy mind admiring, 

Be warmed with charity : 
There offer thy oblation, 

Where misfortune claims thy aid 
There seek the great salvation, 

As thou and I oft have prayed. 



AND OTHERS IN THE SPIRIT WORLD. 263 



LINES 

TO A FRIEND FROM THE SECOND SPHERE. 

Thou art weary, my friend, with earth's fading toys ; 

Thou hast felt not the love of wisdom's pure joys, 

Nor seen the bright sunshine, in mercy untold, 

Unfolding a beauty more precious than gold ; 

For the clear stream of truth rolls sweetly along, 

Like notes on the wave of the seraphim's song: 

The minds I behold, are the fiiends I admire, 

And the love which I feel, my soul doth inspire : 

The song I have heard, is a song known to me, 

More welcome its notes than the flute's dulcet key: 

More wondrous the wisdom, disclos'd by the star, 

Revolving 'mid circles of systems afar, 

Than the moonlight of mind, with works evermore 

Conflicting with nature on error's dark shore ; 

Or the dream of thy mind, or the fear of the knell, 

Which comes to thy soul from the sad, tolling bell. 

Away, far away, from my beautiful bower, 

Thy strength thou art wasting with thy weary hour, 

Where the sweet song of heaven dispels not thy fear, 

Nor the angels of mercy away chase thy tear ; 

Though one thou hast lov'd with the love of tine joy, 

Would welcome thee upward to sweeter employ. 

Away then, dear friend, away with thy sadness, 

The bright morning dawns with hope of true gladness ; 

And the one thou hast lov'd is not far away ; 

But is near thee to bless, by night and by day. 



264 THE PILGRIMAGE OF THOMAS PAINE 

The following article was written by a spirit, with the 
hand of Mrs. Charlotte M. Cavan, of this city, who 
has kindly consented to its publication. The spirit de- 
signed to make her speak as she felt, and to represent her 
condition. 

A VOICE PROM THE SPIRIT LAND. 

I he«ar a voice, 'tis sweet withal — 

Far sweeter than ^Eolian lyre ; 
Gentle its murmurs on me fall, 

In harmonies that never tire. 
I know that voice, my inmost soul 

Answers in quick response to thine ; 
Deep are the harmonies that roll, 

When thy fond spirit enters mine. 
For worlds of wealth, I would not give 

The wisdom I receive from thee ; 
Thou bidst me to be pure, and live 

Worthy of one whose spirit's free ; 
For what is death ? 'tis but a life — 

The dawning of a new born day ; 
With immortality 'tis rife — 

A bliss that can not pass away. 
Then gently speak, and touch my hand ; 

Give me more light and truth divine ; 
And, when at last the spirit land, 

Unfolds this waiting soul of mine, 
Thou'lt be the first to welcome me — 

To lure my raptur'd spirit higher ; 
To show me those I long to see, 

And tune for me thy angel lyre. 



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